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Eden  to  Eden, 


A  Historic  md  Prophetic  Study. 


By  J.  H.  ^WAGGONER. 


All  scripture  is  j^fiven  by  inspiration  of  God,  and  is  profitable  for  doctrine,  for  reproof, 

for  corredlion.  for  instrudlion  in  righteousness;  that  the  man  of  God  maybe 

perfec5l,  thoroughly  furnished  unto  all  good  works."— ^  Tim.  3:16,17. 


^  ,   ^  ■  v^ ,     ^      ^ 


» I     •     • 


PACIFIC    PRESS    PUBLISHING    COMPANY, 

OAKLAND,    CAL. 

NKW  YORK,  SAN   FRANCISCO,    AND  LONCON. 


^^m' 


<^f4) 


'■'^O^-.J^ 


9  ^-^^[(^j        Entered  according  to  Act  of  Congress  in  the  year  iSHS,  by 

"  PACIFIC  PRESS  PUBLISHING  CO., ^ 

In  the  ofiice  of  the  Librarian  of  Congress,  Washington,  D.  C.  |(^"K^^7^ 

^  T  T      n  T/^  rrrrr*     n  77  c^  tt- n  r^  t7  r\  l^^"*"*'^ 


P^^^. 


^/-L  RIGHTS  RESERVED. 


^f^ 


Pr^EFACE. 


The  reader  will  not  find  in  this  book  any  effort  to  prove 
that  the  Bible  is  inspired,  and  that  it  is  the  word  of  God.  It 
is  the  ofl&ce  of  the  Scriptures  themselves  to  convince  of  their 
own  origin  and  authority.  To  those  who  read  them  reverently 
not  a  word  is  needed  to  prove  that  they  are  divine ;  while  to 
those  who  do  not  read  them,  or  who  read  them  carelessly  and 
without  reverence,  no  manner  or  amount  of  proof  can  be  given 
that  can  cause  them  to  realize  their  divinity,  their  importance, 
or  their  beauty.  To  be  appreciated,  the  Bible  must  be  studied 
with  an  earnest  desire  to  learn  the  truth. 

And  yet  it  is  our  hope  that  this  work  will  increase  the  re- 
gard of  every  reader  for  the  sacred  Scriptures.  In  this  age  of 
skepticism,  when  the  Bible  is  so  often  treated  as  a  book  that 
everyone  may  criticise,  and  many  think  they  can  improve,  the 
lovers  of  the  word  of  God  will  hail  with  joy  and  gratitude  ev- 
ery effort  to  exalt  its  truths,  and  to  lead  its.  readers  to  cling 
more  closely  to  the  blessed  Saviour,  who  died  to  open  a  way 
of  pardon  for  the  rebellious  race,  and  to  vindicate  the  covenant 
of  his  Father. 

This  book  contains  a  brief  exposition  of  some  of  the  most 
interesting  portions  of  the  Scriptures,  both  historic  and  pro- 
phetic. One  object  kept  constantly  in  view,  has  been  to  point 
out  the  unity  of  the  divine  plan  from  the  creation;  to  show 
that  the  central  idea  of  all  dispensations  has  been  the  same, 
and  that  the  truths  revealed  in  the  beginning  were  the  same 
that  have  been  constantly  impressed  upon  the  minds  of  the 
people  of  all  ages,  and  that  the  object  of  all  revelation,  and  of 
all  God's  dealings  with  the  children  of  men,  has  been  to  restore 
what  was  lost  in  the  fall,  and  to  fulfill  the  original  purpose  in 
the  creation  of  the  world,  and  of  man. 

272914  ('") 


IV  PREFACE. 

Although  very  brief  for  a  work  covering,  as  it  does,  the  en- 
tire period  of  the  world's  history  and  the  consummation  of  the 
plan  of  redemption,  yet  the  important  truths  which  enter  into 
this  plan  are  so  connected  in  their  presentation  that  the 
thoughtful  reader  cannot  fail  to  see  the  relation  of  each  to  the 
others,  and  to  realize  the  necessity  of  each  as  a  part  of  the 
whole,  brevity  being  rather  a  help  in  this  direction  than  other- 
wise. 

While,  in  respect  to  subject  matter  and  methods,  it  will  be 
found  unlike  any  other  book  treating  on  the  same  subjects,  it 
is  hopefully  trusted  that  its  scrupulous  conformity  to,  and  rec- 
ognition of,  the  plain  testimony  of  the  Scriptures  upon  every 
point,  will  commend  it  to  the  attention  and  consciences  of  all 
who  sincerely  love  the  truth. 

With  the  earnest  prayer  that  this  book  may  be  a  benefit  to 
the  reader,  and  serve  to  glorify  the  Creator,  Preserver,  and  Re- 
deemer of  man,  it  is  sent  forth  to  the  world.  J.  h.  w. 
Basel,  Switzerland y  1889, 


CONTENTS. 

CHAPTER  L 

IN  THE  BEGINNING. 
How  came  the  world  into  existence  ? — Man  its  lord. — Did  God  make 
sin  ?— You  shall  and  you  shall  not. — One  wrong  step  changes  the  fate  of  a 

world. — What  God  does  about  it. — Why  beasts  were  offered  in  sacrifice 

15-18 

CHAPTER  11. 

THE  PROMISE  OF  GOD  TO  THE  FATHERS. 
The  richest  heir  reduced  to  poverty. — Value  of  faith. — How  the  lost 
came  to  hope. — A  world-wide  promise. — The  gospel  in  a  nutshell. — The 
promises  to  the  fathers 19-24 

CHAPTER  III. 

THE  ABRAHAMIC  COVENANT. 

Divine  mode  of  confirming  it. — The  field  of  the  covenant. — The  token. 
The  seed. — The  land. — How  much  God  promised  to  one  righteous  miin. — 
Children  that  are  no  children. — A  valuable  inheritance,  as  a  prize  to  win 
for  whosoever  will. — What  was  lost. — What  must  be  redeemed. — The  great- 
est purchase  ever  made. — Future  prospects 25-33 

CHAPTER    IV. 

STEPS  OF  THE  FAITH  OF  ABRAHAM. 
Believing  God.— Righteous  through  faith. — Circumcision  a  sign  of  right- 
eousness.— Our  relation  to  the  law. — Moral  and  ceremonial  precepts. — ^The 
covenant  commanded. — What  repentance  implies. — Moral  obligations  in 
the  patriarchal  dispensation 34-46 

CHAPTER  V. 

THE  COVENANT  WITH  ISRAEL. 
A  favored  family. — The  reasons  for  it. — What  law  can  do,  and  what 
not. — A  means  to  an  end. — A  matter  that  concerns  all  the  world. — A  diffi- 
cult question  answered. — How  the  reader  may  become  an  heir 47-55 

CHAPTER    VI. 

AN  IMPORTANT  QUESTION  SETTLED. 
The  Place  of  worship. — The  return  of  the  Jews. — The  conditions  of  the 
old  covenant. — What  God  prizes '. 56-66 

(V) 


Vi  CONTENTS. 

CHAPTER  VII. 

THE  KINGDOM  AND  ITS  KING. 

•The  most  worthy  will  bear  sway.— The  most  favored  ones  receive  a 
promise.— Reward  of  disobedience. — A  man  after  God's  own  heart. — The 
first  place  of  worship  built  after  a  design  from  Heaven. — When  the  Lord 
leaves  a  people  their  enemies  triumph  over  them. — How  low  sin  may  bring 
a  nation. — The  true  seed  of  David. — The  central  figure  of  Old  Testament 
prophecy. — Prophetic  imagery. — How  God  helps  those  who  are  true  to  him. 
— The  world's  history  in  a  dream.— Earth's  leading  empires  rise  and  fall  in 
succession. — God's  promised  kingdom  to  stand  forever 67-85 

CHAPTER  VIII. 

THE  TIME  OF  SETTING  UP  THE  KINGDOM. 

Man  proposes  and  God  disposes.— Transitoriness  of  earthly  power. — A 
theory  at  variance  with  facts. — The  only  kingdom  that  will  stand  forever.... 

86-98 

CHAPTER  IX. 

HEIRS  OF  THE  KINGDOM. 

Earthly  kingdoms  unenduring. — God's  purpose  in  creation  unchanged. 
— A  king  with  two  thrones  in  two  dominions.— The  throne  of  grace. — The 
throne  of  David.— Men  will  sit  on  the  throne  of  Christ's  kingdom  with 
him. — How  this  will  be  brought  about.— No  human  speculations,  but  based 
on  infallible  proof. 99-109 

CHAPTER  X. 

ANOTHER  LITTLE  HORN. 

Beasts  as  portrayers  of  history. — What  horns  may  signify. — Much  in 
little. — Beginnings  of  a  mighty  power. — A  famous  letter. — The  height  of  pre- 
sumption.—The  testimony  of  history.— The  prophetic  measurement  of 
time ' 110-128 

CHAPTER  XI. 

THE  BEAST  WITH  SEVEN  HEADS  AND  TEN  HORNS. 

A  woman,  a  dragon,  and  other  symbols. — Prophetic  agreement.— Four 
steps  to  supreme  power. — An  unprecedented  spectacle. — The  world  the  pro- 
tector of  the  church. — The  crowning  measure  of  iniquity. — How  historians 
view  it 129-146 

CHAPTER  XII. 

THE  THOUSAND  TWO   HUNDRED  AND  THREESCORE  DAYS. 

An  error  against  which  to  guard. — A  fall  from  highest  exaltation. — His- 
torical and  prophetic  time  agree.— The  healing  of  a  deadly  wound.— What 
will  astonish  the  world : 147-162 


CONTENTS.  Vll 

CHAPTER  XIII. 

THE  BEAST  WITH  TWO  HORNS. 

A  great  and  mighty  nation  which  Daniel  did  not  see  in  vision. — Distin- 
guishing characteristics  of  tlie  same. — Wiiat  Satan  is  doing  at  the  present 
time. — The  greatest  religious  illusions  of  the  present  age. — A  dragon  in  dis- 
guise.— A  warning  from  Heaven 163-177 

CHAPTER   XIV. 

THE  HOUR  OF  JUDGMENT. 

Proclamation  of  a  judgment  come. — When  given,  and  through  whom. — 
Collateral  events. — Our  destines  fixed  forever,  before  the  second  coming  of 
Christ. — How  this  can  be. — The  key  to  the  whole  subject. — Why  even  in 
Heaven  the  temple  must  be  cleansed. — Result  of  this  work 178-187 

CHAPTER  XV. 

BABYLON    IS    FALLEN. 

Messages  from  God  for  our  time. — Blind  leaders  of  the  blind. — Reliabil- 
ity of  prophetic  time. — The  Christianity  of  to-day,  in  the  light  of  prophecy. 
The  danger  at  home  and  abroad. — Ready  to  clasp  hands  with  her  worst  en- 
emy  188-204 

CHAPTER  XVI. 

THE  COMMANDMENTS  AND  THE  FAITH. 

The  only  reliable  standard  of  truth  and  justice. — Is  God's  law  abolished? 
— If  not,  why  not? — Two  distinct  laws. — The  oldest  of  all  institutions. — A 
popular  counterfeit. — Acknov/ledgments  from  its  own  friends 205-213 

CHAPTER  XVII. 

THE  SEAL  AND  THE  MARK. 

The  last  merciful  warning. — A  mark  that  separates  the  righteous  from 
the  ■wicked. — Means  of  knowing  God. — His  purpose  in  giving  the  Sabbath. 

— The  characteristic  mark  of  the  wicked. — Blasphemous  assumptions 

214-222 

CHAPTER  XVIII. 

SIGNS  OF  THE  SECOND  COMING  OF  CHRIST. 

We  may  know  its  approach  with  certainty. — A  Avorld-wide  alarm. — 
Wlio  will,  and  who  will  not  heed  it. — Counterfeits  precede  the  genuine. — 

Precursors  of  Christ's  return  in  the  heavens. — Not  to  know  is  to  be  lost 

223-230 


Vlll  CONTENTS. 

CHAPTER  XIX. 

THE  RESURRECTION  OF  THE  DEAD. 

The  change  from  death  to  life. — What  did  Abraham  believe  ?— Testi- 
monies from  holy  men  of  Old  Testament  times. — New  Testament  writers  on 
the  subject.— What  is  involved  in  the  doctrine? 231-237 

CHAPTER    XX. 

THE  RESTORATION  OF  THE  FIRST  DOMINION. 

The  purchased  possession. — What  does  the  punishment  of  the  wicked 
consist  in?— Precious  promises. — Where  and  what  is  the  New  Jerusalem? 
— The  investiture  of  the  kingdom. — When  will  the  seven  last  plagues  be? — 
A  city  from  Heaven. — The  earth  in  the  holiday  garb  of  innocency. — An  end 
of  sorrow  and  crying. — ^Unalloyed  happiness  at  last 238-255 


LIST  OF   ILLUSTRATIONS. 


OPP.  PAGE 

From  Eden  to  Eden {Frontispiece^ 

Abraham  Offering  Isaac 23 

David  on  His  Throne 68 

Daniel  Interpreting  the  Dream 72 

The  Feast  of  Belshazzar 76 

The  Image  of  Nebuchadnezzar's  Dream 94 

The  Four  Beasts  of  Daniel  7 110 

The  Beast  with  Seven  Heads  and  Ten  Horns 131 

Rome,  the  Seat  of  the  Pagan  Empire,  Given  to  the  Papacy 138 

Constantinople,  the  New  Seat  of  Paganism 146 

Pius  VI.  Taken  Prisoner 156 

The  Beast  with  Two  Horns 164 

Some  of  the  Reformers 194 

The  Darkening  OF  THE  Sun  and  Moon 228 

The  Falling  of  the  Stars 230 

(ix) 


CHRONOLOGICAL  TABLE. 


No,  YEARS.  B,  C. 

Creation  of  the  world 4004 

Abraham  called  to  go  into  Canaan 2083  1921 

Covenant  with  Abraham,  Genesis  17 60  1898 

Isaac  was  born - 1  1897 

Promises  renewed  to  Isaac 93  1804 

Promises  renewed  to  Jacob 44  1760 

Jacob  went  down  into  Egypt 54  1706 

Israelites  left  Egypt, — covenant  at  Horeb 215  1491 

They  ask  for  a  king, — Saul  is  anointed      ---.._  395  i095 

David  began  to  reign  in  Hebron 40  1056 

Promises  made  to  David  and  his  seed       ---.._  14  1042 

Solomon  built  the  temple -37  1005 

The  kingdom  divided, — Judah  and  Israel 30  975 

Kingdom  of  Israel  (Samaria)  entirely  overthrown         -      -  254  721 

Manasseh,  king  of  Judah;  carried  captive  to  Babylon        -      -  44  677 
Part  of  the  vessels  of  temple,  and  some  of  the  children  of 

Judah,  taken  to  Babylon,  Daniel  et  al.         -      -      -      .  70  606 

Nebuchadnezzar's  dream  interpreted  -------  3  goS 

Zedekiah  taken  to  Babylon,  temple  and  city  destroyed     -  15  588 

(Solomon's  temple  stood  417  years.) 

Daniel's  vision  of  chapter  7 48  540 

Belshazzar  slain ;  kingdom  of  the  Medes  and  Persians         -  3  538 

Alexander  the  Grecian  overthrew  the  Persians     -      -      -      -  206  331 

League  between  the  Jews  and  the  Romans        -      -      -    "  -  170  161 

A.  D. 

Jesus  preached  the  gospel  of  the  kingdom,  Mark  1     -      -      -  197  27 

Roman  Empire  divided 449  476 

The  Papacy  established 62  538 

Note. — For  the  convenience  of  the  reader,  the  dates  in  this  table  are  ac- 
cording to  the  chronology  of  the  English  Bible,  Authorized  Version.  Any 
variation  in  correction  of  these  dates  cannot  be  so  great  as  to  affect  the  re- 
sults. As  the  full  year  cannot  always  be  given,  there  will  be  found  an  ap- 
parent discrepancy,  but  there  is  none  in  fact. 

(X) 


INTRO^  UCTION. 


In  this  nineteenth  century  many  books  have  been  produced, 
with  labored  and  scholarly  arguments,  to  prove  that  the  Bible 
is  the  word  of  God ;  that  it  is  Heaven's  revelation  to  man.  And 
many  have  thought  it  necessary  to  spend  much  time  in  giving 
instruction  concerning  its  authenticity,  the  measure  of  its  au- 
thority, the  degrees  of  inspiration  of  its  several  parts,  etc.,  etc. 
But  the  Bible  is  a  practical  book;  it  must  speak  for  itself. 
It  is  the  word  of  the  Spirit  of  God,  and  all  the  wisdom  of  man 
cannot  add  one  whit  to  its  force.  Being  practical,  we  should 
give  instruction  in  it  as  we  would  in  any  other  practical  study. 
In  teaching  arithmetic  we  do  not  begin  with  essays  on  its 
study,  or  with  evidences  of  its  exactness  and  utility ;  but  we 
begin  with  its  elements,  and  lead  the  class  through  its  prob- 
lems, until  they  realize  for  themselves  what  it  is,  and  what  is 
its  importance. 

A  recent  writer  in  England  said  that  Paley  was  an  able  man, 
as  we  all  know  that  he  was,  and  that  he  wrote  an  excellent  book 
on  the  evidences  of  Christianity;  but  he  did  not  think  that 
Paley 's  writings  were  ever  the  direct  means  of  converting  a  soul. 
Whether  the  statement  is  true  or  not,  there  is  reason  in  this  ex- 
pression. People  are  not  converted  by  dissertations  about  the 
Bible,  but  by  the  Bible  itself;  by  its  truths,  its  prophecies,  and 
its  promises. 

It  is  a  significant  fact  that  no  Bible  writer  or  teacher  ever 
entered  into  an  argument,  to  prove  that  the  Scriptures  are 
true.  Nothing  of  that  kind  is  found  in  the  Bible  from  the 
apostles  or  prophets.     They  stated  their  propositions  or  their 

(11) 


12  IXTRODUCTION. 

message,  and  if  tlie  Scriptures  sustained  them  that  was  the  end 
of  the  matter.  On  this  subject  we  have  a  notable  example  in 
the  teachings  of  the  Saviour.  When  the  Sadducees  thought  to 
perplex  him  on  the  subject  of  the  resurrection,  he  replied:  "Ye 
do  err,  not  knowing  the  Scriptures,  nor  the  power  of  God." 
Matt.  22 :  29.  The  power  of  God  is  sufficient  to  raise  the  dead, 
and  the  Scriptures  say  he  will  raise  the  dead,  and  that  is  an 
end  of  the  controversy.  Philosophy  and  science  may  cavil  and 
doubt;  they  have  no  right  to  reply  when  the  word  of  God 
speaks. 

In  examining  the  teachings  of  the  Scriptures,  we  would  that 
the  mind  of  every  reader  might  be  free  from  bias  on  one  point 
of  great  importance.  The  idea  has  obtained  to  a  considerable 
extent,  that  the  different  dispensations  are  separated  by  such 
impassable  barriers  that  nothing  can  come  over  from  one  to 
another.  And,  connected  with  this  is  the  obvious  error  that 
the  worship  in  former  dispensations  was,  comparatively  at  least, 
destitute  of  spirituality  in  both  its  rules  and  its  methods  ;  that 
they  who  lived  in  the  dispensations  preceding  the  present  were 
bound  in  chains  of  legality,  nearly  if  not  quite  deprived  of  the 
liberty  of  the  children  of  God,  which  we  so  largely  enjoy. 
And  further,  it  is  quite  largely  supposed  that,  before  the  time 
of  the  making  of  the  covenant  with  the  children  of  Israel  at 
Sinai,  there  was  great  darkness  and  ignorance  concerning  God 
and  his  purpose  toward  man,  as  to  what  was  required,  and 
what  were  the  riches  of  his  grace. 

It  seems  strange  that  such  ideas  should  so  largely  obtain, 
when  it  needs  but  little  study  and  reflection  to  convince  any 
one  that  there  are  certain  fundamental  and  material  truths 
which  are  common  to  all  dispensations.  It  needs  not  very 
much  study  of  the  Scriptures  to  be  able  to  perceive  that  God 
revealed  himself  to  man  by  his  Spirit,  by  his  angels,  by  dreams 
and  by  visions,  in  all  ages.  If  we  carefully  trace  those  impor- 
tant truths  which  reveal  the  mysteries  of  godliness,  which 
connect  all  dispensations  into  one  harmonious  whole,  through 
the  revelations  of  both  the  Old  and  New  Testaments,  there  is 
little  difficulty  in  understanding  God's  revelation  of  himself  to 


INTRODUCTION.  13 

man.  In  this  way  we  may  readily  learn  his  purpose  in  the 
creation  of  the  earth. 

In  regard  to  the  inspiration  of  the  Scriptures,  it  is  evident 
that  a  revelation  from  God  must  be  perfect,  whenever  and  to 
whomsoever  made.  The  words  revealed  to  Adam,  to  Enoch, 
to  Noah,  were  as  truly  the  words  of  the  ever-living  God,  as  were 
the  things  spoken  to  Nicodemus  or  to  Paul.  The  Holy  Script- 
ures which  Timothy  knew  from  a  child,  were  all  given  by  in- 
spiration of  God ;  and  in  regard  to  inspiration  we  agree  with 
Prof.  Gaussen :  ''  A  word  is  from  God,  or  it  is  not  from  God.  If 
it  be  from  God,  it  is  not  so  after  two  different  fashions."  In- 
spiration is  altogether  a  miracle,  and  is  therefore  beyond  the 
comprehension  of  man — beyond  the  possibility  of  an  explana- 
tion. ''He  who  can  explain  a  miracle  can  work  a  miracle." 
It  is  not  the  place  of  man  to  judge  the  word  of  God,  but  to 
reverently  listen  and  obey. 

If  any  have  doubts  about  the  ancients  having  the  true  spirit 
of  worship,  let  them  read  the  eleventh  chapter  of  the  letter  to 
the  Hebrews.  It  is  enough  that  the  patriarchs,  the  prophets, 
and  the  host  of  holy  ones  of  old,  are  set  before  us  as  examples  of 
the  power  of  faith ;  as  a  "  cloud  of  witnesses  "  to  the  certainty  of 
God's  promises;  to  the  sustaining  power  of  his  grace  through 
faith.  That  their  faith  was  evangelical — that  it  took  hold  of 
the  blessings  of  the  gospel  of  Christ, — is  proved  by  the  fact  that 
they  endured  afflictions,  "  not  accepting  deliverance,  that  they 
might  obtain  a  better  resurrection."  Heb.  1 1 :  35.  It  is  enough 
that  Abraham  is  presented  as  "the  father  of  all  them  that  be- 
lieve" (Rom.  4:11);  that  it  is  declared  to  us  that  '*they  which 
be  of  faith  are  blessed  with  faithful  Abraham ;  "  and  that  if  we 
are  Christ's,  then  are  we  heirs  to  the  promises  made  to  Abra- 
ham. Gal.  3 :  9,  29.  It  is  enough  that  we,  in  these  days,  are 
exhorted  to  walk  in  the  steps  of  that  faith  that  our  father  Abra- 
ham had.     Rom.  4 :  12. 

Again,  the  book  of  Psalms  is  the  devotional  part  of  the  Bi- 
ble. It  has  ever  been  a  wonder  to  the  pious,  to  the  tried  and 
tempted,  to  the  rejoicing  saints,  that  in  the  Psalms  there  is 
something  exactly  suited  to  every  phase  of  Christian  experience. 


14  INTRODUCTION. 

There  is  indignation  for  offenses  against  the  holiness  of  God, 
earnest  confession,  unrivaled  penitence,  thanksgiving  for  mer- 
cies, and  triumphing  in  the  hope  of  final  salvation.  How  ar- 
dent the  love,  how  rich  the  experience  of  the  authors.  May 
every  reader,  and  the  writer,  of  this,  be  able  to  say  with  a 
writer  of  the  Psalms:  "I  will  walk  at  liberty,  for  I  seek  thy 
precepts."     Ps.  119:45. 


From  Edei  to  Edes, 


CHJL^TJES.    I. 


"IN  THE  BEGINNING." 

There  is  but  one  source  from  which  we  can  obtain  correct 
information  concerning  the  origin  of  the  earth  and  its  inhabit- 
ants. Thus  it  is  written:  "  Through  faith  we  understand  that 
the  worlds  were  framed  by  the  word  of  God,  so  that  things 
which  are  seen  were  not  made  of  things  which  do  appear." 
Heb.  11:2.  And  we  learn  that  faith  comes  by  hearing  the 
word  of  God.  Rom.  10 :  17.  Science  and  philosophers  have 
their  acknowledged  spheres,  but  they  cannot  reach  to  such  a 
subject  as  this.  Revelation  alone  can  instruct  us  here.  "  In 
the  beginning  God  cieated  the  heavens  and  the  earth."  Gen. 
1 : 1.  This  is  the  rational  and  consistent  view  of  the  origin  of 
things.  It  is  thus  that  "  the  heavens  declare  the  glory  of  God, 
and  the  firmament  showeth  his  handiwork."     Ps.  19 : 1. 

Concerning  the  creation  of  this  world,  we  read  in  Isa.  45 :  18, 
that  the  Lord  '^  created  it  not  in  vain ;  he  formed  it  to  be  in- 
habited." Accordingly,  when  the  earth  was  completed,  when 
it  was  fitted  for  the  abode  of  man,  and  nature,  animate  and  in- 
animate, was  all  prepared  for  his  comfort  and  pleasure,  God 
said  to  his  Son  (compare  John  1 : 1-3 ;  Col.  1 :  13-17 ;  Heb.  1 : 1, 
2.):  "  Let  us  make  man  in  our  image,  after  our  likeness,  and 
let  them  have  dominion  over  the  fish  of  the  sea,  and  over  the 
fowl  of  the  air,  and  over  the  cattle,  and  over  all  the  earth." 
Gen.  1 :  26. 

Man  was  created  upright.     Eccl.  7 :  29.     He  was  possessed  of 

(15) 


16  FROM    EDEN   TO    EDEN. 

rational  capacities,  of  moral  powers ;  but  he  must  yet  have  an 
opportunity  to  develop  a  moral  character.  Powers  and  capac- 
ities may  be  conferred,  but  character  can  be  formed  only  by 
the  free  action  of  moral  agents.  Unfortunately  for  Adam  and 
for  his  race,  he  did  not  stand  the  trial ;  he  fell  from  the  gra- 
cious position  in  which  he  was  placed  by  his  Creator,  and  lost 
his  dominion,  for  he  lost  his  life. 

God  created  the  earth  to  be  inhabited,  but  not  by  a  sinful 
race,  as  we  learn  from  his  dealing  with  Adam  after  his  fall. 
Sin  could  not  be  in  the  purpose  of  God ;  it  was  contrary  to  his 
nature.  And  it  could  not  have  an  abiding-place  in  his  creation 
without  marring  his  purpose.  As  the  Saviour  said  of  the  sowing 
of  the  tares:  "  An  enemy  hath  done  this."  Matt.  13 :  28.  And 
now,  that  God's  purpose  has  apparently  been  frustrated,  three 
ways  present  themselves,  one  of  which  must  be  pursued :  (1) 
Eelinquish  his  purpose  to  have  the  earth  inhabited;  (2)  let 
Adam  die,  according  to  the  penalty  pronounced,  and  create  a 
new  race;  or,  (3)  devise  a  plan  for  his  restoration  and  re- 
demption. The  first  would  have  been  directly  contrary  to  the 
object  for  which  the  earth  was  made;  a  complete  relinquish- 
ment of  the  divine  purpose.  The  second  would  have  accom- 
plished the  object  of  creation,  but  it  would  have  been  con- 
trary to  the  action  of  God  in  the  gift  already  conferred.  The 
gift  was  to  man  and  to  his  posterity.  The  use  of  the  plural 
noun  in  Gen.  1:- 26  proves  this:  "Let  us  make  man  .  .  . 
let  them  have  dominion."  And  with  this  agree  the  words  of  Ps. 
115 :  16,  as  follows :  "  The  heaven,  even  the  heavens,  are  the 
Lord's ;  but  the  earth  hath  he  given  to  the  children  of  men." 
And  either  of  these  ways,  if  adopted,  would  have  been  a  sur- 
render unto  the  being  by  whom  sin  was  introduced  into  Para- 
dise. The  third  was  the  only  way  in  which  God  could  main- 
tain his  honor,  and  carry  out  his  original  purpose.  Man  at 
the  first  was  placed  on  probation;  and  therefore  sin  was  possi- " 
ble,  but  by  no  means  necessary.  For  if  the  necessity  had  been ' 
placed  upon  man  to  sin,  his  action  would  have  had  no  ciiar- 
acter.  To  permit  sin  for  a  season,  for  the  formation  of  the 
character  of  his  creatures,  finally  bringing  all  to  the  test  of  the 


IN   THE   BEGINNING.  17 

judgment,  is  perfectly  consistent  with  the  attributes  and  pur- 
pose of  God.  But  to  originate  sin,  or  to  perpetuate  it,  and  give 
it  an  eternal  habitation  within  the  bounds' of  his  government, 
would  forever  tarnish  the  glory  of  the  Creator. 

We  must  consider  that  God's  love  for  the  man  that  he  had 
created  was  very  great,  and  this  would  lead  him  to  save  man, 
if  possible,  from  the  ruin  which  he  had  brought  upon  himself. 
This  was  manifested  in  the  wonderful  plan  that  was  devised 
for  his  redemption,  and  is  shown  in  the  constant  long-suffering 
exercised  toward  the  children  of  men. 

The  serpent  beguiled  the  woman ;  she  was  deceived  by  his 
falsehood.  Gen.  3 : 1-6,  17 ;  1  Tim.  2 :  14 ;  Rev.  20 :  2  ;  John  8 : 
44.  She  was  first  in  the  fall,  and  her  name  was  mentioned  in 
the  recovery.  It  was  the  seed  of  the  woman, whose  heel  should 
be  bruised  by  the  serpent,  and  should  bruise  the  serpent's  head. 
This  denoted  that  the  serpent  should  wound  the  seed  of  the 
woman,  and  that  he  should  receive  a  crushing,  fatal  wound 
in  return.  And  it  should  be  noticed,  that  this  promise  of 
the  triumph  of  the  seed  of  the  woman  was  given  before  the 
sentence  was  pronounced  upon  Adam,  thus  placing  him  under 
a  new  probation,  and,  by  this  reprieve,  permitting  the  race  to 
be  multiplied  so  that  the  work  of  redemption  could  be  carried 
out  in  harmony  with  the  purpose  originally  contemplated. 

The  book  of  Genesis,  especially  in  the  first  chapters,  is  a 
very  brief  record  of  events.  We  cannot  learn  from  them  just 
how  far  Adam  and  his  immediate  descendants  were  instructed 
in  the  way  of  salvation ;  but  we  are  led  to  conclude  that  they 
were  well  instructed,  for  angels  continued  to  converse  with 
them,  and  God  revealed  himself  to  them  by  his  Spirit,  as  he 
did  afterwards  also  to  his  prophets.  Abel  offered  the  same  sac- 
rifice that  was  required  of  God's  people  in  all  their  services  in 
after  years.  The  New  Testament  says  he  offered  by  faith;  he 
believed  in  the  plan  of  redemption  as  revealed  to  Adam,  and 
offered  a  sacrifice  that  proved  that  his  faith  embraced  the  of- 
fering of  the  Lamb  of  God.  Enoch  walked  with  God  with 
such  faithfulness  and  purity  of  life,  that  God  translated  him, 
making  him  a  notable  example  to  all  generations  of  the  right- 


18  FROM    EDEN    TO    EDEN. 

eousness  of  faith.  But  the  record  is  so  brief  that  we  are  left  to 
draw  conclusions  from  other  scriptures — just,  it  is  true,  because 
inevitable — as  to  what  was  revealed  to  him,  and  what  he 
obeyed,  to  develop  a  holy  character. 

Noah  also  offered  sacrifices  of  the  same  nature,  which  showed 
his  faith  in  the  plan  for  the  redemption  of  man.  We  know 
that  God  spoke  directly  to  Noah,  and  through  him  warned  the 
world  of  their  great  wickedness,  and  of  the  calamity  which 
their  sin  was  bringing  upon  them. 

The  assumption  that  in  the  beginning  man  was  weak  and 
ignorant — especially  ignorant  of  the  great  moral  truths  which 
have  been  revealed  in  later  ages — is  an  assumption  without 
any  basis,  and  cannot  be  correct.  Man's  relations  to  his  Cre- 
ator, as  a  moral  agent,  were  created  with  him.  In  his  fall  we 
are  all  involved.  To  Adam  was  revealed  the  one  only  plan  of 
salvation  that  was  ever  devised  in  heaven,  through  the  seed  of 
the  woman — the  Saviour  of  mankind.  That  the  race  is  now 
in  a  fallen,  degenerate  state  is  abundantly  revealed  in  the 
Scriptures.  Paul  says  that  the  nations  now  wrapped  in  the 
deepest  darkness,  given  to  the  most  foolish  idolatry,  and  ad- 
dicted to  the  vilest  practices,  have  been  given  over  to  this  sad 
state  because  "  they  did  not  like  to  retain  God  in  their  knowl- 
edge."    Eom.  1:18-28. 

It  must  be  noticed  that  the  word  "  seed,"  in  Gen.  3 :  15,  does 
not  refer  to  the  posterity  of  the  woman  in  general,  but  to  some 
particular  individual  of  her  race.  It  was  not  true  that  her 
posterity  in  general  was  able  to  overcome  the  serpent,  and  to 
give  him  a  deadly  wound.  That  can  only  be  effected  by  some 
one  who,  while  he  is  indeed  the  seed  of  the  woman,  must  differ 
very  materially  from  the  posterity  of  the  woman  in  general. 


CHA.^T]]:^    II, 


THE  PROMISE  OF  GOD  TO  THE  FATHERS. 

When  Adam  transgressed  the  law  of  his  Creator,  he  was 
driven  out  from  the  garden  in  which  the  Lord  liad  placed  him, 
and  deprived  of  access  to  the  tree  of  life.  This  was  the  carry- 
ing out  of  the  sentence,  that  he  should  return  to  the  dust  from 
which  he  was  taken.  In  this  we  see  that  Adam  left  no  hope  to 
his  posterity ;  their  only  hope  is  in  the  help  offered  through  the 
seed  of  promise.  But  the  record  in  the  third  chapter  of  Gene- 
sis is  so  very  brief  that  from  it  alone  we  could  form  no  definite 
idea  of  the  method  of  carrying  out  the  divine  plan  of  restora- 
tion. But  we  are  not  therefore  left  in  the  dark,  in  the  book  of 
Genesis,  as  to  that  plan.  In  the  New  Testament  we  are  directed 
to  certain  promises  made  of  God  to  the  fathers,  as  the  founda- 
tion of  our  hope.  But  not  one  of  these  promises  is  original  in 
the  New  Testament.  It  only  directed  to  them  as  they  already 
existed.  Thus  Paul  spoke  before  Agrippa:  *'  And  now  I  stand 
and  am  judged  for  the  hope  of  the  promise  made  of  God  unto 
our  fathers."  Acts  26 : 6.  And  thus  again  he  wrote  to  the 
Hebrews: — 

"  And  we  desire  that  every  one  of  you  do  show  the  same  diUgence  unto 
the  full  assurance  of  hope  unto  the  end ;  that  ye  be  not  slothful,  but  follow- 
ers of  them  who  through  faith  and  patience  inherit  the  promises.  For 
when  God  made  promise  to  Abraham,  because  he  could  swear  by  no  greater, 
he  sware  by  himself,  saying.  Surely  blessing  I  will  bless  thee,  and  multiply- 
ing I  will  multiply  thee.  And  so  after  he  had  patiently  endured,  he  ob- 
tained the  promise.  For  men  verily  swear  by  the  greater,  and  an  oath  for 
confirmation  is  to  them  an  end  of  all  strife.  Wherein  God,  willing  more 
abundantly  to  show  unto  the  heirs  of  promise  the  immutability  of  his  coun- 
sel, confirmed  it  by  an  oath  ;  that  by  two  immutable  things,  in  which  it  was 
impossible  for  God  to  lie,  we  might  have  a  strong  consolation  who  have  fled 
for  refuge  to  lay  hold  upon  the  hope  set  before  us ;  which  hope  we  have  as 

(19) 


20  FROM    EDEN   TO    EDEN. 

an  anchor  of  the  soul,  both  sure  and  steadfast,  and  which  entereth  into  that 
within  the  veil;  whither  the  forerunner  is  for  us  entered,  even  Jesus." 
Heb.  6:11-19. 

As  the  word  of  God  is  the  sole  foundation  of  all  true  faith, 
so  is  the  promise  of  God  the  sole  foundation  of  a  good  hope. 
According  to  the  texts  quoted  from  the  New  Testament,  our 
hope  rests  on  the  promises  made  unto  the  fathers,  but  especially 
to  Abraham,  the  chief  of  the  fathers  to  whom  the  promises 
were  made.  Therefore  if  we  desire  to  understand  the  unfold- 
ing of  the  divine  plan  for  the  recovery  of  a  fallen  race,  we 
must  go  to  the  covenant  that  God  made  with  Abraham. 

In  regard  to  these  promises,  we  must  come  in  contact  with 
the  three  errors  noticed  in  the  introduction.  To  prepare  the 
minds  of  the  readers  to  appreciate  the  evidence  of  the  script- 
ures which  we  shall  now  examine,  we  call  attention  to  what 
will  be  found,  fully  disproving  the  erroneous  ideas  concerning 
the  differences  of  dispensations,  which  have  so  largely  obtained. 

1.  To  the  fathers  were  fully  revealed  the  divine  purposes; 
to  them  were  given  the  promises  which  underlie  the  divine 
plan  of  restoration.  It  was  by  such  means  that  Abraham  saw 
the  day  of  Christ,  and  rejoiced  in  it.     John  8:  56;  Gal.  3:  8,  9. 

2.  The  writers  of  the  New  Testament  clearly  and  con- 
tinually teach  that  Abraham  is  the  father  of  all  who  hold  the 
faith  of  the  gospel ;  that  to  him  were  given  the  promises  on 
which  rests  our  hope ;  and  this,  of  itself,  is  sufficient  proof  that 
the  several  dispensations  are  not  independent  of  each  other, 
but  there  are  essential  truths  coming  down  to  us  through  them 
all,  which  are  common  to  them  all. 

3.  We  are  not  to  infer,  because  the  Saviour  did  not  ap- 
pear in  their  days,  but  did  appear  m  the  beginning  of  this 
dispensation,  therefore  their  faith  was  deficient  in  the  ele- 
ments of  spirituality  and  faith  in  Christ,  and  that  they  did  not 
enjoy  the  freedom  which  faith  alone  can  bring.  In  Hebrews  11, 
we  have  a  list  of  most  remarkable  instances  of  faith,  set  before 
us  as  examples,  from  Abel  to  the  prophets,  all  before  the 
advent  of  Christ.  If  it  be  said  that  they  had  to  typify  Christ 
in  their  sacrifices,  but  did  not  see  him ;  we  reply,  that  we  do 


THE  PROMISE  OP  GOD  TO  THE  FATHERS.         21 

not  see  him,  but  he  is  continually  represented  to  us  in  ordi- 
nances. If  it  be  said  that  they  Id^cked  the  certainty  in  their 
faith  that  we  possess,  because  Christ  has  now  come,  of  which 
we  have  so  good  historic  evidence ;  we  reply,  that  thereby  their 
faith  is  proved  to  have  been  purer  and  stronger  than  ours. 
They  gave  greater  evidence  of  genuine  faith  than  is  given  in 
this  age,  as  they  had  not  so  much  historic  evidence  to  rest  upon 
as  we  have.  They  rested  only  upon  the  word  of  God.  Our 
faith  is  more  like  that  of  Thomas,  who  believed  because  he 
saw;  but  the  Lord  most  highly  commended  the  faith  of  those 
who  believed  without  seeing.  As  for  the  genuine  spirit  of 
piety,  it  was  abundantly  shown  in  the  experience  of  the  fathers 
and  prophets.  As  was  said,  the  book  of  Psalms  is  the  devo- 
tional part  of  the  whole  Bible. 

Let  us  now  examine  the  promises  to  the  fathers,  upon 
which,  according  to  the  Scriptures,  our  hope  rests.  In  Genesis 
12  we  read : — 

"  Now  the  Lord  said  unto  Abram,  Get  thee  out  of  thy  country,  and  from 
thy  kindred,  and  from  thy  father's  house,  unto  a  land  that  I  will  show  thee; 
and  I  will  make  of  thee  a  great  nation,  and  I  will  bless  thee,  and  make  thy 
name  great ;  and  thou  shalt  be  a  blessing ;  and  I  will  bless  them  that  bless 
thee,  and  curse  him  that  curseth  thee ;  and  in  thee  shall  all  families  of  the 
earth  be  blessed. "    Verses  1-3. 

Obedient  to  this  call,  he  went  into  the  land  of  Canaan, 
directed  by  the  Lord,  "  not  knowing  whither  he  went "  (Heb. 
11 :  8),  and  came  to  Sichem  in  the  plain  of  Moreh.  And  the 
Lord  said,  "  Unto  thy  seed  will  I  give  this  land."     Gen.  12 : 7. 

These  promises  embrace  the  following  points:  1.  The 
Lord  would  make  of  him  a  great  nation.  2.  In  him  all  the 
families  of  the  earth  should  be  blessed.  3.  The  land  should 
be  given  to  his  seed.  In  some  form  the  same  promises  were 
often  renewed.  And  the  three  points  noted  embrace  all  that 
the  promises  to  Abraham  contained.  Chapter  13  says  the  Lord 
appeared  to  him  again  and  said: — 

"  Lift  up  now  thine  eyes,  and  look  from  the  place  where  thou  art,  north- 
ward, and  southward,  and  eastward,  and  westward ;  for  all  the  land  which 
thou  seest,  to  thee  will  I  give  it,  and  to  thy  seed  forever.  And  I  will  make 
thy  seed  as  the  dust  of  the  earth  ;  so  that  if  a  man  can  number  the  dust  of 


ABRAHAM  OFFERING  ISAAC. 


THE   PROMISE   OF   GOD    TO   THE   FATHERS.  23 

In  chapter  22  is  the  account  of  the  trial  of  Abraham's  faith 
in  the  offering  of  Isaac.  It  was  not  merely  the  trial  of  his  faith 
in  the  goodness  and  mercy  of  God  in  requiring  such  a  sacrifice, 
or  the  trial  of  his  fatherly  feelings  for  a  son  whom  he  loved  so 
dearly;  it  was  atrial  of  his  faith  in  the  fulfillment  of  the.  prom- 
ise that  Isaac  should  be  his  heir — that  in  Isaac  should  his  seed 
be  called.  But  Abraham's  faith  stood  even  this  test,  and  he 
was  therefore  called  the  friend  of  God. 

We  will  quote  a  few  more  passages  to  show  the  prominence 
of  certain  points  in  the  promises;  to  show  in  what  light 
these  promises  were  held  by  the  fathers  to  whom  they  were 
given,  and  that  the  reader  may  have  all  the  evidence  before 
him. 

When  Abraham  sent  his  servant  to  take  a  wife  for  Isaac,  he 
said  to  him : — 

"  The  Lord  God  of  Heaven,  which  took  me  from  my  father's  house,  and 
from  the  land  of  my  kindred,  and  which  spake  unto  me,  and  that  sware 
unto  me,  saying,  Unto  thy  seed  will  I  give  this  land ;  he  shall  send  his  angel 
before  thee,  and  thou  shall  take  a  wife  unto  my  son  from  thence.  Gen. 
24:7. 

This  servant  was  also  a  believer  in  God,  and  in  the  efficacy 
of  prayer,  as  we  learn  from  the  record  of  his  journey. 

In  chapter  26  we  find  the  promise  renewed  to  Isaac.  There 
was  a  famine  in  the  land,  and  Isaac  went  to  Gerar,  and  thought 
to  go  down  into  Egypt.     But  the  Lord  said  unto  him : — 

"  Go  not  down  into  Egypt ;  dwell  in  the  land  which  I  shall  tell  thee  of. 
Sojourn  in  this  land,  and  I  will  be  with  thee,  and  1  will  bless  thee ;  for  unto 
thee,  and  to  thy  seed,  I  will  give  all  these  countries,  and  I  will  perform  the 
oath  which  I  sware  unto  Abraham  thy  father;  and  I  will  make  thy  seed  to 
njultiply  as  the  stars  of  heaven,  and  I  will  give  unto  thy  seed  all  these  coun- 
tries ;  and  in  thy  seed  shall  all  the  nations  of  the  earth  be  blessed  ;  because 
that  Abraham  obeyed  my  voice,  and  kept  my  charge,  my  commandments, 
my  statutes,  and  my  laws."    Gen.  26: 2-5. 

And  when  Isaac  sent  Jacob  to  his  mother's  kindred,  because 
he  would  not  have  him  take  a  wife  of  the  daughters  of  the 
land,  he  said: — 

"And  God  Almighty  bless  thee,  and  make  thee  fruitful,  and  multiply 
thee,  that  thou  mayest  be  a  multitude  of  people ;  and  give  thee  the  blessing 
of  Abraham,  to  thee,  and  to  thy  seed  with  thee;  that  thou  mayest  inherit 


24  FROM    ED  EX    TO    EDEN. 

the  land  wherein  thou  art  a  stranger,  which  God  gave  unto    Abraham." 
Gen.  28 :  3,  4. 

As  Jacob  went  on  his  way  toward  Haran,  he  lay  down  at 
night  in  a  certain  place  to  sleep,  and  he  dreamed,  and  in  his 
dream  he  saw  a  ladder. 

"  And,  behold,  the  Lord  stood  above  it,  and  said,  I  am  the  Lord  God  of 
Abraham  thy  father,  and  the  God  of  Isaac;  the  land  whereon  thou  liest,  to 
thee  will  I  give  it,  and  to  thy  seed ;  and  thy  seed  shall  be  as  the  dust  of  the 
earth;  and  thou  shalt  spread  abroad  to  the  west,  and  to  the  east,  and  to  the 
north,  and  to  the  south  ;  and  in  thee  and  thy  seed  shall  all  the  families  of 
the  earth  be  blessed.  And,  behold,  I  am  with  thee,  and  will  keep  thee  in  all 
places  whither  thou  goest,  and  will  bring  thee  again  into  this  land ;  for  I  will 
not  leave  thee,  until  I  have  done  that  which  I  have  spoken  to  thee  of."  Gen. 
28:13-15. 

After  Jacob's  long  sojourn  in  the  East,  he  returned  to  Ca- 
naan, and  he  came  to  Luz,  or  Bethel,  where  the  Lord  had  ap- 
peared to  him  in  his  dream,  and  there  he  built  an  altar.  And 
again  the  Lord  appeared  unto  him,  and  said  unto  him: — 

"I  am  God  Almighty :  be  fruitful  and  multiply;  a  nation  and  a  com- 
pany of  nations  shall  be  of  thee,  and  kings  shall  come  out  of  thy  loins ;  and 
the  land  which  I  gave  Abraham  and  Isiiac,  to  thee  I  will  give  it,  and  to 
thy  seed  after  thee  will  I  give  the  land."    Gen.  35 :  11, 12. 

And  yet  again  when  Jacob  blessed  the  two  sons  of  Joseph, 
he  said : — 

"God  Almighty  appeared  unto  me  at  Luz  in  the  land  of  Canaan,  and 
blessed  me,  and  said  unto  me^  Behold,  I  will  make  thee  fruitful,  and  multi- 
ply thee,  and  I  will  make  of  thee  a  multitude  of  people  ;  and  will  give  this 
land  to  thy  seed  after  thee  for  an  everlasting  possession."     Gen.  48 : 3,  4. 

These  are  the  promises  which  God  made  unto  the  fathers; 
and  upon  examination  they  will  be  found  to  contain  the 
gospel  in  all  its  fullness.  They  are  the  foundation  of  the  hope 
set  before  us, — sure  and  steadfast,  because  they  rest  upon  the 
promise  and  the  oath  of  the  everlasting  God. 


^ 


CHJLJPTE^    III. 


THE  ABRAHAMIC  COVENANT. 

In  Genesis  17  we  find  the  promises  which  God  made  to  the 
fathers  taking  the  specific  form  of  a  covenant,  of  which  circum- 
cision was  given  as  the  seal.  It  was  the  token  or  sign  whereby 
his  children  were  to  be  distinguished  from  other  people  as  a 
holy  nation.  "  And  the  uncircumcised  manchild  whose  flesh 
of  his  foreskin  is  not  circumcised,  that  soul  shall  be  cut 
off  from  his  people;  he  hath  broken  my  covenant."  Gen. 
17 :  14. 

Now  we  have  before  us  the  three  terms  that  cover  the  entire 
field  of  the  covenant  with  Abraham ;  namely,  the  Land,  the 
Seed,  and  the  Token.  We  must  trace  these  to  their  extent  or 
full  meaning  in  order  to  come  to  a  complete  understanding  of 
the  covenant.  For  the  benefit  of  those  who  have  never  consid- 
ered them  as  having  any  positive  relation  to  each  other  in  the 
gospel,  we  shall  take  them  up  in  reverse  order,  examining  first 
those  which  are  to  some  extent  accepted  by  all  Christians. 

1.  The  Token.  The  Lord  said  to  Abraham,  "And  ye 
shall  circumcise  the  flesh  of  your  foreskin,  and  it  shall  be  a 
token  of  the  covenant  betwixt  me  and  you."  Gen.  17:11.  It 
is  generally  supposed  that  the  great  majority  of  the  people  of 
Israel  understood  the  token  of  the  covenant,  circumcision,  only 
in  its  most  literal  sense.  But  that  may  well  be  doubted.  Ac- 
cording to  Heb.  4:1,2,  they  who  fell  in  the  wilderness  of  Arabia 
had  the  gospel  preached  to  them,  though  there  are  many  who 
fail  to  discover  wherein  they  could  have  understood  the  gospel. 
It  is  clearly  revealed  that  they  were  taught  the  spiritual 
nature  of  the  covenant  with  Abraham,  and  the  real  intent  of 
circumcision.     Thus  it  was  said  in  Deut.  10 :  16  :  "  Circumcise 

(25^ 


26  FROM    EDEN    TO    EDEX. 

therefore  the  foreskin  of  your  heart,  and  be  no  more  stiff- 
necked."  And  again  in  chapter  30:6,  Moses  said  to  them: 
•*  And  the  Lord  thy  God  will  circumcise  thy  heart,  and  the 
heart  of  thy  seed,  to  love  the  Lord  thy  God  with  all  thine 
heart,  and  with  all  thy  soul,  that  thou  mayest  live."  And 
many  years  after  this,  the  same  was  spoken  by  the  prophet: 
"Circumcise  yourselves  to  the  Lord,  and  take  away  the  fore- 
skins of  your  heart,  ye  men  of  Judah  and  inhabitants  of  Jeru- 
salem." Jer.  4 : 4. 

These  scriptures  show  that  the  true  intent  of  the  ordinance 
was  revealed  to  Israel;  and  no  doubt  all  the  faithful,  devoted 
ones  among  them,  all  who  searched  to  know  the  ways  of  God, 
well  understood  the  subject,  even  as  they  saw  the  sacrifice  of 
the  Messiah  in  the  daily  offerings  upon  their  altars;  just  as  we 
see  the  body  and  blood  of  the  Saviour  in  the  Lord's  supper. 
No  one  can  doubt  that  Abraham  understood  the  true  nature  of 
the  covenant  then  made,  and  we  are  informed  that  he  received 
circumcision  as  a  seal  of  righteousness. 

But  in  process  of  time,  as  traditions  supplanted  the  word  of 
God,  and  the  fear  of  God  was  taught  by  the  precept  of  men, 
Isa.  29 :13,  it  is  likely  that  they  largely  lost  sight  of  the  spirit- 
uality of  the  covenant,  and  regarded  circumcision  only  in  its 
outward  sense. 

The  covenant  that  God  made  with  Abraham  has  never 
been  disannulled.  It  is  the  covenant  of  salvation  from  the 
effects  of  the  fall.  And,  therefore,  it  is  the  plan  for  carrying 
out  the  promise  made  to  Adam,  that  the  seed  of  the  woman 
should  bruise  the  head  of  the  serpent.  He  who  does  not  see 
this  relation  of  the  Abrahamic  covenant  to  the  original  prom- 
ise of  Gen.  3 :  15,  reads  it  amiss.  The  token  of  that  covenant 
remains,  the  true  circumcision  according  to  what  God  revealed 
to  the  children  of  Israel.  The  external  has  passed  entirely 
away,  as  Paul  said  to  the  Romans:  "Neither  is  that  circumcis- 
ion which  is  outward  in  the  flesh ;  .  .  .  circumcision  is  that  of 
the  heart,  in  the  spirit,  and  not  in  the  letter."  Rom.  2:28,  29. 
In  Rom.  4 :  11,  circumcision  is  called  both  a  sign  and  a  seal. 
Therefore  in  Eph.  1 :  13,  the  apostle  says:  "  Ye  were  sealed  with 


THE   ABRAHAMIC    COVENANT.  27 

that  Holy  Spirit  of  promise."  Also  in  Eph.  4:30,  he  said: 
"  Grieve  not  the  Holy  Spirit  of  God,  whereby  ye  are  sealed 
unto  tlie  day  of  redemption."  And  as  it  was  said  to  Abraham, 
the  uncircumcised  shall  be  cut  off  from  among  his  people,  even 
so  now.  "  If  any  man  have  not  the  Spirit  of  Christ,  he  is  none 
of  his."  Rom.  8 :  9.  He  has  not  the  true  token  or  seal  of  the 
covenant;  he  shall  be  cut  off. 

An  outward  seal  was  given  only  to  the  males,  but  that  dis- 
tinction is  put  away  with  the  passing  away  of  the  external. 
The  true  seal  is  applied  to  all,  for  "  there  is  neither  Jew  nor 
Greek,  there  is  neither  bond  nor  free,  there  is  neither  male  nor 
female;  for  ye  are  all  one  in  Christ  Jesus."     Gal.  3: 28. 

That  this  part  of  the  covenant  with  Abraliam  remains,  in 
the  sense  in  which  it  was  spoken  of  by  Moses  and  Jeremiah,  no 
one  denies.     And  the  same  may  be  said  of  the  next  point. 

2.  The  Seed.  First  we  will  notice  Paul's  application  of 
that  term.  "Now  to  Abraham  and  his  seed  were  the  promises 
made.  He  saith  not,  And  to  seods,  as  of  many;  but  as  of  one, 
And  to  thy  seed,  which  is  Christ."  Gal.  3:16.  Some  have 
said  that  the  conclusion  of  the  apostle  is  far-fetched,  not  truly 
in  accordance  with  the  letter  of  the  promise.  But  we  think 
not  so.  Whatever  may  be  thought  of  the  method  of  his  argu- 
ment, of  his  peculiar  us^  of  the  grammatical  number  of  the 
term,  the  conclusion  itself  is  so  evident  that  it  scarcely  calls 
for  any  argument.  For  a  moment  consider  the  similar  ex- 
pression in  Gen.  3:15.  It  is  here  said  that  the  seed  of  the  wo- 
man shall  bruise  the  head  of  the  serpent;  and  no  one  stops  for 
a  moment  to  argue  that  this  promise  was  not  said  "  of  many;" 
all  perceive  at  once  that  it  must  be  considered  as  spoken  "  of 
one,  which  is  Christ."  And  likewise  when  it  was  said  to  David, 
"  I  will  raise  up  thy  seed  after  thee,  which  shall  be  of  thy  sons; 
and  I  will  establish  his  kingdom.  He  shall  build  me  an  house, 
and  I  will  establish  his  throne  forever"  (1  Chron.  17:11,  12),  it 
is  well  understood  that  his  seed  to  whom  his  throne  shall  be 
established  forever,  is  Christ.  Compare  Luke  1 :  32,  33.  In 
the  promise  to  both  Adam  and  David,  the  circumstances  im- 
peratively demand  that  the  term  "  seed"  be  referred  to  Christ, 
and  not  to  their  posterity  in  general. 


1^8  FROM    EDEN   TO    EDEN. 

And  SO  also  in  the  case  of  Abraham.  It  is  just  as  unrea-  . 
sonable  to  apply  this  word  here  to  any  but  Christ,  as  in  the 
other  cases.  But  we  are  met  with  the  objection  that  all  the 
faithful  are  called  Abraham's  seed ;  that  he  is  the  father  of  all 
them  that  believe.  True,  but  this  gives  the  term  one  remove 
from  its  first,  or  first-supposed,  meaning.  Granted  that  it 
was  for  many  generations  mostly  supposed  to  refer  to  Abra- 
ham's natural  descendants  only,  and  that  it  referred  to  all  of 
them.  Now  it  is  readily  seen  that  outward  circumcision  could 
not  serve  the  purpose  for  which  the  seal  was  given ;  for,  while 
it  was  said, ''In  Isaac  shall  thy  seed  be  called,"  Ishmael  and 
his  posterity  were  circumcised,  as  well  as  Isaac  and  his  chil- 
dren. The  sons  of  Ishmael  made  the  same  boast,t hat  they  had 
Abraham  to  their  father.  And  Esau,  as  well  as  Jacob,  de- 
scended from  Isaac. 

The  decisive  fact  on  this  point  is  this :  Though  all  true  be- 
lievers are  the  children  of  Abraham,  they  are  such  only  through 
Christ.  "If  ye  are  Christ's  then  are  ye  Abraham's  seed,  and 
heirs  according  to  the  promise."  Gal.  3:29.  If  ye  are  not 
Christ's,  then  ye  are  not  Abraham's  seed — ye  are  not  heirs. 
Christ  is  the  true  seed  to  whom  the  promises  were  made ;  he  is 
the  only  one  that  can  confer  heirship ;  the  only  one  who  can 
constitute  us  the  seed  of  Abraham.  Being  so  constituted,  we 
are  "heirs  of  God,"  but  only  as  being  "joint  heirs  with  Christ." 
Rom.  8:17.  We  are  not  natural  heirs;  we  are  heirs  by  adop- 
tion. Verse  15.  We  are  brought  nigh  unto  God  by  the  blood 
of  Christ.  Eph.  2:13,  16.  The  promises  to  Abraham  belong 
truly  to  Christ;  he  is  the  heir,  and  we,  being  united  to  him,  are 
Abraham's  seed  and  heirs  of  God.  This  point  is  quite  beyond 
dispute. 

3.  The  Land.  While  the  truth  concerning  the  other  two 
points,  the  seal  and  the  seed,  are  quite  readily,  or  even  gener- 
ally admitted,  it  is  quite  as  generally  supposed  that  the  gift  of 
the  land  was  a  promise  of  temporary  benefit,  and  that  it  was 
fulfilled  to  the  literal  descendants  of  Abraham,  the  twelve 
tribes  of  Israel.  On  this  point  it  will  be  necessary  to  present 
several  considerations,  which  clearly  show  that  the  promise 
remains  to  be  fulfilled. 


THE   ABRAHAMIC   COVENANT.  2^ 

1.  According  to  the  argument  in  Hebrews,  chapters  3  and 
4,  the  land  of  Canaan  bore  the  same  relation  to  the  true  rest 
that  remains  to  the  people  of  God,  that  Moses  and  Joshua 
bore  to  Christ.  As  Christ  was  the  prophet  like  unto  Moses,, 
Deut.  18:15;  as  he  is  the  true  leader  of  the  Israel  of  God,  to 
cause  them  to  inherit  the  promise,  as  Joshua  did  in  type;  so  the 
land  of  Canaan,  temporarily  possessed  by  the  tribes  of  Israel, 
was  but  a  type  of  the  everlasting  inheritance  promised  to  Abra- 
ham and  to  his  seed. 

2.  The  promise  of  the  land  was  not  merely  to  the  twelve 
tribes  of  Israel ;  it  was  to  Abraham  and  his  seed.  We  have 
seen  that  the  seed  to  whom  the  promise  was  made  is  Christ;  and 
it  is  a  fact  clearly  set  down  in  the  Bible,  that  neither  Abraham 
nor  his  seed,  Christ,  ever  inherited  the  land  that  was  promised  . 
to  them.  And  therefore,  if  they  do  not  inherit  this  land  in  the 
future,  the  words  of  Jehovah  will  be  broken — a  thing  that  can- 
not be  contemplated  for  a  moment.  Of  this  Stephen  spoke  in  his 
sermon :  of  Abraham  he  said  that  the  Lord  "  gave  him  none 
inheritance  in  it,  no,  not  so  much  as  to  set  his  foot  on;  yet  ha 
promised  that  he  would  give  it  to  him  for  a  possession,  and  to 
his  seed  after  him,  when  as  yet  he  had  no  child."  Acts  7:5. 
So  also  it  is  written  in  Heb.  11:9:  "By  faith  he  sojourned  in 
the  land  of  promise,  as  in  a  strange  country,  dwelling  in  tab-^ 
ernacles  with  Isaac  and  Jacob,  the  heirs  with  him  of  the  same 
promise." 

So  entirely  was  it  true  that  he  inherited  no  part  of  the  land 
that  was  promised  to  him,  that  the  only  part  of  the  land  to 
which  Abraham  ever  laid  any  manner  of  claim,  was  a  cave 
and  field  in  Hebron,  which  he  bought  from  the  Canaanites  for 
a  place  to  bury  his  dead.  But  this  promise  stands  on  record^ 
as  the  unfailing  word  of  Jehovah. 

As  with  Abraham,  so  with  his  seed;  Christ  spent  all  his 
earthly  life  in  the  land  of  promise,  yet  himself  declared  that 
while  the  foxes  had  holes,  and  the  birds  of  the  air  had  nests, 
the  Son  of  man  had  not  where  to  lay  his  head.  It  is  a  fact,, 
that  after  the  time  of  his  youthful  subjection  to  his  parents,  he 
had  no  home.     The  coming  of  night  found  him  at  the  homes 


30  FROM    EDEN    TO    EDEN. 

of  his  friends  in  various  parts  of  the  country,  or  in  the  desert, 
or  in  the  mountain,  or  over  on  the  trackless  sea.  But  on  earth 
there  was  no  place  to  which  he  could  go  and  say  he  was  at 
home.  Yet  he  was  the  seed  to  whom  the  promise  of  the  land 
was  made,  and  the  promise  still  stands  in  the  Scriptures  of  truth. 

Again,  as  we,  believers  in  Christ,  are  the  seed  of  Abraham, 
to  be  blessed  with  faithful  Abraham,  so  says  Paul,  we  are  heirs 
according  to  the  promise.  Gal.  3 :  29.  It  is  not  a  vain  thing 
to  be  heirs  of  Abraham;  he  had  a  valuable  inheritance  by 
promise  to  bequeath  to  his  children.  Have  the  saints  inherited 
the  promise?  No;  they  have  not  been  superior  in  privileges 
to  Abraham  and  to  Christ.  Jesus  said  to  his  disciples:  "  In  the 
world  ye  shall  have  tribulation."  John  16 :  22.  And  Peter 
said  to  his  brethren,  that  they  were  strangers  and  pilgrims. 
1  Pet.  2: 11.  And  such  they  must  be  if  they  are  partakers  in 
this  world  with  Abraham,  the  father  of  the  faithful,  and  with 
the  Lord  Jesus  Christ  their  example. 

3.  Another  fact,  proving  that  the  possession  of  the  land  of 
Canaan  was  only  typical  of  the  true  inheritance,  is  that  Abra- 
ham is  declared  to  be  the  heir  of  the  world.  Rom.  4 :  13.  He 
and  his  sons,  heirs  with  him  of  the  same  promise,  "  confessed 
that  they  were  strangers  and  pilgrims  on  the  earth."  Heb. 
11:17.  Go  where  they  would,  they  found  themselves  home- 
less ;  they  had  no  inheritance  here,  but  "  died  in  faith,  not 
having  received  the  promises." 

4.  And  as  with  Abraham,  so  with  all  his  seed ;  they  are  all 
heirs  of  the  world.  Said  Jesus,  "  Blessed  are  the  meek ;  for 
they  shall  inherit  the  earth."  Matt.  5:5.  To  inherit  is  to 
possess  by  heirship.  The  meek  can  inherit  the  earth  only  as 
being  Abraham's  seed,  and  heirs  with  him  of  the  promise  of 
the  land — the  earth.  Jesus  quoted  this  promise  from  Ps. 
37 :  11,  which  contains  a  double  promise,  namely :  "  The  meek 
shall  inherit  the  earth;  and  shall  delight  themselves  in  the 
abundance  of  peace."  Go  to  Hebrews  11,  and  learn  whether 
this  has  been  the  lot  of  the  meek  in  the  present  world.  Ask 
the  martyrs  if  in  this  world  they  delighted  themselves  in  the 
abundance  of  peace.     Ask  them  that  have  lived  godly  in  Christ 


THE   ABRAHAMIC   COVENANT.  31 

Jesus  whether  they  have  inherited  the  earth  with  abundance  of 
peace,  or  whether  they  had  to  suffer  persecution.  2  Tim.  3 :  12. 
Tell  us  if  Jesus  did  not  speak  the  truth  when  he  said  that  his 
followers  should  have  tribulation  in  the  world.  But  yet  the 
promise  stands,  that  the  meek  shall  inherit,  the  earth.  Admit 
that  the  time  is  coming  when  Abraham,  and  Christ,  and  those 
who  are  his  by  faith,  shall  have  a  peaceful  inheritance  of  the 
earth,  and  the  Scriptures  are  clear,  harmonious,  and  beautiful. 
And  thus,  and  only  thus,  can  the  promises  of  God  be  verified. 

5.  Another  and  most  decisive  fact  is,  that  the  inheritance  is 
to  be  redeemed.  Circumcision  was  given  to  Abraham  as  a 
4oken,  or  assurance  of  the  faithfulness  of  God  to  fulfill  his 
promise.  And  thus  Paul  says  of  the  true  circumcision,  the 
seal  of  the  covenant:  "After  that  ye  believed,  ye  were  sealed 
with  that  Holy  Spirit  of  promise,  which  is  the  earnest  [assur- 
ance] of  our  inheritance  until  the  redemption  of  the  purchased 
possession."  Eph.  1 :  13,  14.  Here  are  recognized,  (1)  our 
inheritance;  (2)  that  it  has  been  purchased;  (3)  that  it  re- 
mains to  be  redeemed ;  and  (4)  that  we  have  the  earnest  of  the 
Spirit  to  assure  us  that  we  shall  certainly  possess  that  inherit- 
ance. But  from  what  is  it  to  be  redeemed?  If  our  inheritance 
is  just  what  the  Scriptures  say  it  is,  namely,  the  earth,  then 
the  question  is  easily  answered.  It  is  to  be  redeemed  from  the 
curse  which  Satan  was  instrumental  in  bringing  upon  it.  But 
if  it  is  claimed  that  it  is  something  else,  or  somewhere  else,  then 
we  cannot  conceive  how  the  question  can  be  answered.  And 
this  leads  us  to  notice, — 

6.  That  the  misapprehension  on  this  subject  arises  largely 
from  the  error  of  losing  sight  of  the  identity  of  the  work  of 
the  seed  of  the  woman,  and  that  of  the  seed  of  Abraham-, 
from  overlooking  the  harmony  and  the  unity  of  the  divine 
plan  for  the  recovery  of  that  which  was  lost  in  the  fall.  "  The 
seed,"  of  Gen.  3 :  15.  is  identical  with  "  the  seed,"  of  Gen.  12 : 7. 
Christ  is  the  one  individual  referred  to  in  both  promises.  It  is 
Abraham's  seed  that  shall  bruise  the  head  of  the  serpent;  and 
the  seed  of  the  woman  shall  possess  the  land.  What  is  said 
in  either  case  applies    also  to  the  other.     Now  it  is  written 


32  FROM    EDEN    TO    EDEN. 

that  the  Son  of  God  was  manifested  to  destroy  the  works  of  the 
devil.  1  John  3:8.  In  order  effectually  to  thwart  the  designs 
of  the  enemy  of  all  righteousness,  Christ  must  reverse  every 
condition,  and  restore  every  loss,  which  resulted  from  the 
introduction  of  sin  into  Eden.  By  Satan's  deception  Adam 
was  robbed  of  his  innocency,  by  reason  of  which  he  trans- 
mitted tendencies  to  his  posterity,  and  brought  them  under  the 
influence  of  sinful  surroundings.  He  brought  a  curse  upon 
his  dominion,  so  that  the  lovely  earth  which  God  pronounced 
very  good,  over  the  creation  of  which  the  morning  stars  sang 
together,  and  all  the  sons  of  God  shouted  for  joy  (Job.  38 : 4-7), 
was  caused  to  bring  forth  thorns  and  thistles  and  poisonous 
weeds;  and  the  animals  which  were  made  subject  to  man, 
have  become  wild  and  ferocious,  and  even  man  is  the  enemy  of 
his  fellow-man.  The  earth  itself  groans  beneath  the  weight  of 
its  corruption  and  its  curse,  and  the  angels  of  Heaven  weep 
over  the  triumphs  of  the  enemy,  temporary  though  they  are. 
Shall  Satan's  triumph  be  forever  ?  If  so,  then  Christ  died  in 
vain ;  then  were  the  promises  made  in  vain. 

Let  us  behold  at  a  glance  what  w^as  lost,  and  what  must  be 
done  for  its  recovery. 

Adam  Lost  He  Left  Us  The  Seed  Must 

1.  His  innocence.  1.  Sinful.  1.  Take  away  our  Sin. 

2.  His  Dominion.  2.  Homeless.  2.  Restore  the  Dominion. 

3.  His  Life.  3.  Dying.  3.  Give  us  Life. 

If  there  should  be  a  failure  in  any  of  these  points,  then  the 
failure  would  be  complete,  for  just  so  far  would  Satan  remain 
triumphant.  But  who  could  entertain  the  idea  that  God  would 
suffer  his  purpose  in  creating  the  world  to  be  forever  frustrated 
by  Satan?  The  angel  said  that  Jesus  should  save  his  people 
from  their  sins  (Matt.  1:  21);  and  this,  to  the  glory  of  his  grace 
he  is  now  accomplishing.  And  he  has  promised  also  to  give 
uMo  his  people  eternal  life  (John  10 :  28) ;  and  this  promise  we 
all  believe  will  be  fulfilled.  And  he  also  said  that  the  meek 
shall  inherit  the  earth.  Matt.  5 :  5.  When  all  this  is  accom- 
plished, then  all  the  works  of  the  devil  will  be  destroyed.     All 


THE    ABRAHAMIC    COVENANT.  33 

that  Adam  lost  will  be  restored  by  the  seed  of  the  woman ;  the 
children  of  Abraham  shall  inherit  the  promise;  the  inheritance 
shall  be  redeemed — that  is,  the  earth  shall  be  made  new;  the 
counsel  of  God  shall  stand ;  his  purpose  will  be  fulfilled ;  not  a 
word  of  the  Most  High  shall  fail. 

7.  This  is  strongly  confirmed  by  the  following  impressive 
fact.  All  admit  that  Christ  bore  the  curse  for  man  on  the 
cross;  "  for  it  is  written,  cursed  is  every  one  that  hangeth  on  a 
tree."  Gal.  3 :  13.  But  it  is  not  so  well  considered  that  there  was 
a  peculiar  significance  in  his  being  crowned  with  thorns  by  the 
soldiers.  They  put  a  purple  robe  upon  him,  and  a  reed  in  his 
hand,  thus  signifying  that  he  was  a  king.  They  also  crowned 
him,  but  with  thorns — the  emblem  of  the  curse  put  upon  the 
earth.  The  curse  w^as  brought  by  the  wile  of  Satan.  And  as 
they  smote  him  with  the  reed,  and  drove  the  thorns  into  his 
brow,  and  the  blood  ran  down  his  face,  that  blood  drawn  by 
the  thorns,  the  curse  of  the  earth,  was  the  surety  of  the  earth^s 
redemption. 

God  made  the  world  to  be  inhabited;  he  gave  it  to  the 
children  of  men ;  and  his  purpose  will  not  fail,  for  the  children 
of  men  shall  inherit  and  possess  it  forever,  and  shall  delight 
themselves  in  the  abundance  of  peace,  when  God  shall  make 
all  things  new.  Rev.  21 : 1-5. 
3 


ciia.ft:ej&  i^. 


STEPS  OF  THE  FAITH  OF  ABRAHAM. 

"And  Abram  believed  in  the  Lord;  and  he  counted  it  to  him  for 
righteousness."    Gen.  15  :  6. 

At  first  glance  it  might  be  thought  one  of  the  simplest  things 
imaginable  to  believe  the  Lord;  indeed,  it  might  seem  to  be  a 
proposition  too  monstrous  to  be  entertained  for  a  moment,  that 
any  people  would  not  believe  God.  Nevertheless  it  is  true  that 
firm,  unwavering  belief  in  the  word  of  God  is  very  rare  in  the 
world.  Ever  since  Satan  instilled  a  spirit  of  distrust  into  the 
heart  of  the  mother  of  our  race,  and  led  her  to  question  the 
righteousness  of  God  in  defining  her  duties  and  her  privileges, 
the  human  family  have  constantly  manifested  that  same  dis- 
trust, have  ever  developed  that  same  spirit  of  rebellion  against 
the  word  and  appointments  of  God.  And  so  deeply  is  this 
spirit  inwoven  into  our  natures  that,  while  we  staud  astonished 
at  the  fact  of  this  rebelliousness  in  the  race,  we  ourselves  live 
in  the  very  atmosphere  of  rebellion,  and  our  hearts  are  moved 
and  our  lives  are  fashioned  by  distrust. 

When  we  consider  the  words  of  the  apostle,  that  he  that 
believeth  not  the  record  that  God  hath  given,  hath  made  him 
a  liar  (1  John  5 :  10),  it  looks  every  way  just  that  God  should 
require  faith  on  the  part  of  his  creatures.  And  it  seems 
strange  that  the  self  same  ones  who  question  the  propriety  of 
God's  exacting  faith  in  his  word,  consider  it  a  grievous  offense, 
worthy  of  all  condemnation,  for  any  to  charge  them  with  being 
liars.  As  if  their  names  and  their  reputation  were  more 
worthy  of  respect  than  the  name  and  word  of  the  Most  High! 

But  it  is  suggested  that  the  Creator  is  so  high,  so  exalted  in 
his  majesty  and  power,  that  we  may  well  consider  it  unworthy 
(34) 


STEPS   OF   THE   FAITH    OF    ABRAHAM.  35 

of  liim,  beneath  his  dignity,  to  exact  belief  and  worship  of  fee- 
ble mortals.  But  his  majesty  and  power,  his  exalted  position 
as  Governor  and  Judge  of  all,  are  the  considerations  that  make 
it  necessary  that  his  creatures  should  have  faith  in  him,  and 
should  worship  him.  The  more  exalted  the  Governor,  the 
more  extensive  his  government,  the  greater  injury  is  done  to 
the  peace  and  welfare  of  his  citizens  if  his  authority  is  denied. 
When  men  refuse  to  worship  God,  it  is  because  they  desire 
either  to  exalt  themselves  in  rebellion,  or  to  transfer  their  alle- 
giance to  some  object  utterly  unworthy  of  their  esteem.  What- 
ever may  be  the  motive,  its  tendency  is  to  anarchy — to  the 
destruction  of  order  and  the  rights  of  the  people.  All  that 
God  requires  to  the  maintaining  of  his  own  honor  and  author- 
ity is  for  the  security  of  justice  and  the  welfare  of  his  creatures. 
There  was  a  time  when  all  the  people  of  the  earth  had  the 
knowledge  of  God.  From  the  creation  to  the  flood  was  one 
thousand  six  hundred  and  fifty-five  years ;  of  this  period  Adam 
lived  nine  hundred  and  thirty  years,  and  until  one  hundred 
and  twenty-six  years  before  the  birth  of  Noah.  During  this 
time  lived  Enoch — one  of  the  most  godly  men  that  ever  dwelt 
upon  the  earth,  which  shows  that  there  were  sincere  and  faith- 
ful worshipers  of  God  in  that  age.  Noah  lived  three  hundred 
and  fifty  years  after  the  flood,  and  Shem,  his  son,  lived  until 
Abraham  was  about  one  hundred  and  fifty  years  old ;  or,  till 
about  seventy-five  years  after  Abraham  was  called  into  the 
land  of  Canaan.  These  things  show  how  easily  was  the  knowl- 
edge of  God,  and  of  the  fact  of  creation,  preserved  for  several 
thousands  of  years.  Besides  this  knowledge  being  transmitted 
from  a  father  unto  his  sons'  sons,  unto  many  generations,  God 
was  continually  revealing  himself  unto  his  servants  by  visions, 
by  dreams,  by  the  visits  of  angels,  etc.  The  flood  did  not 
come,  and  the  Lord  did  not  confound  the  language  of  the  peo- 
ple, because  of  their  ignorance.  They  did  not  sin  ignorantly. 
These  calamities  befell  them  because,  as  Paul  said,  "  They  did 
not  like  to  retain  God  in  their  knowledge,"  and,  "  When  they 
knew  God,  they  glorified  him  not  as  God,  neither  were  thank- 
ful."    Rom.  1  ^28,  21. 


88  .  FROM    EDEN    TO    EDEN. 

"  For  circumcision  verily  profiteth,  if  thou  keep  the  law :  but  if  thou  be 
a  breaker  of  the  law,  thy  circumcision  is  made  uncircumcision.     Rom.  2 :  25. 

That  is,  if  you  keep  the  law,  or  maintain  the  righteousness  of 
which  it  was  the  sign,  then  it  is  profitable — it  has  a  true  mean- 
ing. But  if  you  work  iniquity,  and  have  not  the  righteousness 
required  in  the  law,  then  your  sign  becomes  no  sign;  it  signi- 
fies nothing,  for  everything  is  lacking  which  it  was  intended  to 
signify. 

2.  He  became  the  father  of  all  them  that  believe,  whether 
circumcised  or  uncircumcised,  who  walk  in  the  steps  of  the 
faith  of  Abraham.  This  statement  demands  careful  consider- 
ation. 

Circumcision  was  given  as  the  sign  of  righteousness.  This 
righteousness  was  by  faith.  But  in  this,  nothing  avails  but  a 
"faith  that  worketh  by  love,''  and  "  this  is  the  love  of  God  that 
we  keep  his  commandments ; "  and  '*  love  is  the  fulfilling  of 
the  law.  From  all  this  we  are  led  to  the  unavoidable  conclu- 
sion that  the  steps  of  the  faith  of  Abraham  consisted  in  obe- 
dience to  the  law  of  God;  and  these  are  the  steps  which  we 
must  follow  to  be  his  children  indeed.  And  we  are  not  left  to 
merely  draw  conclusions,  for  on  this  point  we  have  the  most 
explicit  testimony.  Concerning  the  promises,  the  Lord  said 
to  Isaac : — 

"  Sojourn  in  this  land,  and  I  will  be  with  thee,  and  I  will  bless  thee ;  for 
unto  thee,  and  unto  thy  seed,  I  will  give  all  these  countries,  and  I  will  per- 
form the  oath  which  I  swear  unto  Abraham  thy  father;  .  .  .  because 
that  Abraham  obeyed  my  voice,  and  kept  my  charge,  my  commandments, 
my  statutes,  and  my  laws."    Gen.  26 : 3-5. 

We  have  shown  that  God's  purposes  toward  man,  both 
providential  and  gracious,  were  revealed  from  the  beginning, 
and  these  purposes  he  has  never  changed.  When  man  sinned 
and  fell,  then  and  there  the  Creator  announced  the  plan  of  sal- 
vation which  has  been  declared  from  that  day  to  this;  it  has 
never  been  set  aside — nor  has  other  ever  been  devised.  The 
promises  made  to  Adam  were  fully  explained  to  Abraham,  as 
their  fulfillment  was  to  come  through  his  seed,  and  these  are 
the  foundation  and  substance  of  the  gospel  for  all  ages.  And 
it  is  equally  reasonable,  equally  true,  equally  clearly  shown  in 


STEPS   OF   THE   FAITH    OF   ABRAHAM.  39 

the  Scriptures,  that  the  law  of  God,  the  great  moral  rule  of 
right,  was  also  revealed  in  the  beginning,  and  has  been  re- 
peated from  age  to  age,  and  has  come  down  the  same  throifgh 
all  dispensations.  It  would  be  strange  indeed  if  it  were  not  so. 
Man's  moral  nature  was  conferred  in  his  creation,  and  all  his 
moral  relations  are  a  necessity  of  his  nature.  They  have  been 
neither  augmented  nor  diminished  since  his  creation.  And 
the  moral  law  is  necessary  in  order  to  the  development  of  char- 
acter according  to  man's  nature  and  relations.  Where  there  is 
no  law,  says  the  scripture,  there  is  no  transgression ;  and  it  is 
equally  true  that  where  there  is  no  law  there  is  no  obedience. 
Therefore  without  law  there  can  be  no  character  developed, 
either  good  or  bad.  If  God  had  given  man  no  law,  he  might 
just  as  well  have  made  him  an  unreasoning  creature,  for  he 
could  have  formed  no  more  character  than  the  brutes. 

Noah  was  righteous  before  God,  while  the  wickedness  of 
the  people  was  great,  and  the  thoughts  of  their  hearts  were 
only  evil.  Gen.  6:5;  7:1.  Lot  also  was  righteous,  while  the 
men  of  Sodom  were  wicked  and  sinners  exceedingly.  Gen. 
13 :  18.  Of  course  Noah  and  Lot  did  righteousness,  while  the 
people  around  them  transgressed  the  law  of  God ;  for  they  were 
sinners,  and  sin  is  the  transgression  of  the  law,  and  ''  sin  is  not 
imputed  where  there  is  no  law."  Rom.  5 :  13.  But  their  sins 
were  imputed  to  them.  Peter  says  that  the  righteous  soul  of 
Lot  was  vexed  with  the  "  unlawful  deeds"  of  the  men  of  Sodom. 
2  Peter  2 : 6-8.  Abraham  kept  the  law  of  God,  even  all  his 
commandments.  After  speaking  of  the  fact  that  all  nations 
were  to  be  blessed  in  him,  Paul  adds : — 

"  Christ  hath  redeemed  us  from  the  curse  of  the  law,  being  made  a  curse 
for  us ;  for  it  is  written,  Cursed  is  every  one  that  hangeth  on  a  tree :  that  the 
blessing  of  Abraham  might  come  on  the  Gentiles  through  Jesus  Christ." 
Gal.  3 :  13, 14. 

In  this  scripture  we  notice  these  points :  1.  Christ  does  not 
redeem  us  from  the  law,  but  from  its  curse ;  and  the  curse  falls 
only  on  the  transgressor.  Therefore  all  who  have  an  interest 
in  the  redemption  of  Christ,  are  amenable  to  the  law  of  God, 
and  are  transgressors  of  the  law.     Christ  came  to  call  sinners 


88  .  FROM    EDEN    TO    EDEN. 

"  For  circumcision  verily  profiteth,  if  thou  keep  the  law :  but  if  thou  be 
a  breaker  of  the  law,  thy  circumcision  is  made  uncircumcision.     Rom.  2 :  25. 

That  is,  if  you  keep  the  law,  or  maintain  the  righteousness  of 
which  it  was  the  sign,  then  it  is  profitable — it  has  a  true  mean- 
ing. But  if  you  work  iniquity,  and  have  not  the  righteousness 
required  in  the  law,  then  your  sign  becomes  no  sign ;  it  signi- 
fies nothing,  for  everything  is  lacking  which  it  was  intended  to 
signify. 

2.  He  became  the  father  of  all  them  that  believe,  whether 
circumcised  or  uncircumcised,  who  walk  in  the  steps  of  the 
faith  of  Abraham.  This  statement  demands  careful  consider- 
ation. 

Circumcision  w^as  given  as  the  sign  of  righteousness.  This 
righteousness  was  by  faith.  But  in  this,  nothing  avails  but  a 
'^faith  that  worketh  by  love,''  and  "  this  is  the  love  of  God  that 
we  keep  his  commandments ; "  and  "  love  is  the  fulfilling  of 
the  law.  From  all  this  we  are  led  to  the  unavoidable  conclu- 
sion that  the  steps  of  the  faith  of  Abraham  consisted  in  obe- 
dience to  the  law  of  God;  and  these  are  the  steps  which  we 
must  follow  to  be  his  children  indeed.  And  we  are  not  left  to 
merely  draw  conclusions,  for  on  this  point  we  have  the  most 
explicit  testimony.  Concerning  the  promises,  the  Lord  said 
to  Isaac : — 

"  Sojourn  in  this  land,  and  I  will  be  with  thee,  and  I  will  bless  thee ;  for 
unto  thee,  and  unto  thy  seed,  I  will  give  all  these  countries,  and  I  will  per- 
form the  oath  which  I  swear  unto  Abraham  thy  father;  .  .  .  because 
that  Abraham  obeyed  my  voice,  and  kept  my  charge,  my  commandments, 
my  statutes,  and  my  laws."    Gen.  26 : 3-5. 

We  have  shown  that  God's  purposes  toward  man,  both 
providential  and  gracious,  were  revealed  from  the  beginning, 
and  these  purposes  he  has  never  changed.  When  man  sinned 
and  fell,  then  and  there  the  Creator  announced  the  plan  of  sal- 
vation which  has  been  declared  from  that  day  to  this;  it  has 
never  been  set  aside — nor  has  other  ever  been  devised.  The 
promises  made  to  Adam  were  fully  explained  to  Abraham,  as 
their  fulfillment  was  to  come  through  his  seed,  and  these  are 
the  foundation  and  substance  of  the  gospel  for  all  ages.  And 
it  is  equally  reasonable,  equally  true,  equally  clearly  shown  in 


STEPS   OF   THE   FAITH    OF   ABRAHAM.  39 

the  Scriptures,  that  the  law  of  God,  the  great  moral  rule  of 
right,  was  also  revealed  in  the  beginning,  and  has  been  re- 
peated from  age  to  age,  and  has  come  down  the  same  throifgh 
all  dispensations.  It  would  be  strange  indeed  if  it  were  not  so. 
Man's  moral  nature  was  conferred  in  his  creation,  and  all  his 
moral  relations  are  a  necessity  of  his  nature.  They  have  been 
neither  augmented  nor  diminished  since  his  creation.  And 
the  moral  law  is  necessary  in  order  to  the  development  of  char- 
acter according  to  man's  nature  and  relations.  Where  there  is 
no  law,  says  the  scripture,  there  is  no  transgression ;  and  it  is 
equally  true  that  where  there  is  no  law  there  is  no  obedience. 
Therefore  without  law  there  can  be  no  character  developed, 
either  good  or  bad.  If  God  had  given  man  no  law,  he  might 
just  as  well  have  made  him  an  unreasoning  creature,  for  he 
could  have  formed  no  more  character  than  the  brutes. 

Noah  was  righteous  before  God,  while  the  wickedness  of 
the  people  was  great,  and  the  thoughts  of  their  hearts  were 
only  evil.  Gen.  6:5;  7:1.  Lot  also  was  righteous,  while  the 
men  of  Sodom  were  wicked  and  sinners  exceedingly.  Gen. 
13 :  13.  Of  course  Noah  and  Lot  did  righteousness,  while  the 
people  around  them  transgressed  the  law  of  God ;  for  they  were 
sinners,  and  sin  is  the  transgression  of  the  law,  and  *'  sin  is  not 
imputed  where  there  is  no  law."  Rom.  5 :  13.  But  their  sins 
were  imputed  to  them.  Peter  says  that  the  righteous  soul  of 
Lot  was  vexed  with  the  "  unlawful  deeds"  of  the  men  of  Sodom. 
2  Peter  2 : 6-8.  Abraham  kept  the  law  of  God,  even  all  his 
commandments.  After  speaking  of  the  fact  that  all  nations 
were  to  be  blessed  in  him,  Paul  adds : — 

"  Christ  hath  redeemed  us  from  the  curse  of  the  law,  being  made  a  curse 
for  us ;  for  it  is  written.  Cursed  is  every  one  that  hangeth  on  a  tree :  that  the 
blessing  of  Abraham  might  come  on  the  Gentiles  through  Jesus  Christ." 
Gal.  3 :  13, 14. 

In  this  scripture  we  notice  these  points :  1.  Christ  does  not 
redeem  us  from  the  law,  but  from  its  curse ;  and  the  curse  falls 
only  on  the  transgressor.  Therefore  all  who  have  an  interest 
in  the  redemption  of  Christ,  are  amenable  to  the  law  of  God, 
and  are  transgressors  of  the  law.     Christ  came  to  call  sinners 


40  FROM    EDEN   TO    EDEN. 

to  repentance.  2.  This  redemption  is  in  order  that  the  Gen- 
tiles, or  all  nations,  may  receive  the  blessing  of  Abraham. 
And  this  again  proves  that  the  curse  of  the  law  rests  on  the 
Gentiles.  Some  affirm  that  the  Jews  alone  are  amenable  to 
the  law,  which  is  utterly  absurd.  All  men  are  sinners ;  all 
have  gone  astray;  when  the  law  speaks,  every  mouth  is 
stopped,  and  all  the  world  stand  guilty  before  God.  Rom. 
3 :  9-19. 

And  we  learn  further  in  the  scripture  quoted,  that  they  who 
are  under  the  curse  of  the  law,  that  is,  who  are  transgressors 
of  the  law,  cannot  receive  the  blessing  of  Abraham.  He  re- 
ceived the  blessing  solely  by  faith,  and  no  one  can  receive 
the  same  blessing  except  by  faith.  Christ  alone  can  redeem 
any  from  the  curse,  and  therefore  faith  in  Christ  alone 
can  constitute  us  children  of  Abraham,  and  heirs  of  his 
blessing. 

The  same  law  that  Abraham  kept,  was  afterward  declared 
to  Israel  at  Sinai.  The  covenant  with  Abraham  embraced 
these  two  main  points,  namely;  1.  The  promise  of  the  land  to 
him  and  to  his  seed.  2.  The  promise  was  given  to  him  be- 
cause he  kept  the  commandments  of  God.  In  other  words, 
the  promises  were  conditional,  the  condition  being  the  law  of 
God.    This  we  also  find  stated  in  the  sacred  record,  as  follows: — 

"  Be  ye  mindful  always  of  his  covenant ;  the  word  which  he  commanded 
to  a  thousand  generations ;  even  of  the  covenant  which  he  made  with  Abra- 
ham, and  of  his  oath  unto  Isaac ;  and  hath  confirmed  the  same  to  Jacob  for  a 
law,  and  to  Israel  for  an  everlasting  covenant,  saying,  Unto  thee  will  I  give  the 
land  of  Canaan,  the  lot  of  your  inheritance."     1  Chron.  16 :  15-18. 

In  these  verses  the  foundations  of  the  Abrahamic  covenant 
are  presented  in  brief.  First,  the  condition;  the  law  wliich  he 
commanded  to  a  thousand  generations.  Were  this  intended  to 
mark  a  definite  period,  but  a  small  part  of  it  is  yet  expired; 
but  it  is  probably  indefinite,  merely  expressive  of  a  vast  or 
unlimited  period.  Secondly,  the  promise  of  the  land,  the  lot  of 
their  inheritance.  The  law,  the  word  commanded,  is  essen- 
tially distinct  from  the  promise  of  the  land.  One  is  based 
upon  the  other.  ' 


STEPS    OF    THE    FAITH    OF   ABRAHAM.  41 

There  is  in  the  whole  Bible  but  one  "  covenant  commanded/' 
livhich  the  Lord  calls  his  covenant,  defined  as  follows : — 

"And  the  Lord  spake  unto  you  out  of  the  midst  of  the  fire ;  ye  heard 
the  voice  of  the  words,  but  saw  no  similitude;  only  ye  heard  a  voice. 
And  he  declared  unto  you  his  covenant,  which  he  commanded  you  to  per- 
form, even  ten  commandments;  and  he  wrote  them  upon  two  tables  of 
stone."    Deut.  4  :  12,  13. 

But  here  comes  the  objection,  almost  constantly  persisted 
in,  that  this  law  was  given  to  the  Jews,  and  therefore  we  have 
no  concern  in  it.  But  we  have  already  seen  that  the  word  com- 
manded to  Abraham  and  Isaac  was  confirmed  to  Israel  for  a 
law,  even  an  everlasting  covenant.  And  the  Scriptures  give  us 
complete,  and  of  course  the  correct,  views  of  the  relation  of 
those  things  committed  to  the  Jews. 

This  law  was  indeed  given  to  the  Jews,  and  so  were  the 
adoption,  and  the  glory,  and  the  covenants,  new  as  well  as  old 
(Jer.  31 :  31-34),  and  the  service  of  God,  and  the  promises. 
Rom.  9 :  4.  For  of  a  truth,  "  salvation  is  of  the  Jews."  John 
4 :  22.  This  was  the  advantage  accorded  to  Israel,  '*  that  unto 
them  were  committed  the  oracles  of  God."  Rom.  3 :  2.  And 
the  apostle  further  shows  that  their  unfaithfulness  and  unbelief 
could  not  make  void  or  of  no  effect  that  which  w^as  committed 
to  them,  for  otherwise,  how  shall  God  judge  the  world?  For 
he  shows  that  it  is  when  the  law  speaks  that  every  mouth  is 
stopped,  and  all  the  world  stands  condemned  before  God. 
Rom.  3:3-19.  God  had  aforetime  given  the  ''lively  oracles'' 
{see  Acts  7 :  38)  by  which  he  will  bring  every  work  into  judg- 
ment, and  every  secret  thing,  whether  it  be  good  or  whether  it 
be  evil.  Eccl.  12 :  13,  14.  Let  us  not  slight  those  sacred 
oracles  because  they  were  committed  to  Israel,  for  Christ  him- 
self was  of  Israel  according  to  the  flesh.  Rom.  9:5;  1:3; 
Acts  2 :  30. 

But  the  things  that  were  given  to  the  Jews  were  not  for  them 
alone,  neither  were  they  original  with  or  to  the  Jews.  The 
new  covenant  was  given  to  the  Jews,  and  we  must  receive  it 
through  them;  but  it  was  given  to  Abraham  long  before  their 
time.     Gal.  3  :  17.     Christ  came  of  the  Jews;  but  he  was  prom- 


42  FROM    EDEN    TO    EDEN. 

ised  to  the  fathers,  to  Abraham,  and  to  Adam  from  the  begin- 
ning. Paul  says  that  the  service  of  God  was  given  to  the 
Jews ;  but  it  was  given  to  many  others  before  their  day.  The 
law  was  given  to  the  Jews ;  but  every  item  of  it  was  given  to 
the  patriarchs — yes,  to  all  the  world,  before  it  was  given  to  the 
Jews.  As  before  said,  man's  moral  nature  was  given  in  his 
creation,  and  the  moral  law  is  but  the  complement,  the  neces- 
sary accompaniment,  of  his  moral  nature.  Therefore  the  law 
was  planted  in  the  nature  of  man,  and  revealed  to  the  head 
and  representative  of  the  race  in  the  beginning.  And  thus 
Paul  says,  that  the  nations  who  had  not  the  written  law  given 
to  them  as  it  was  given  to  Israel,  might  yet  do  by  nature  the 
things  contained  in  the  law,  because  they  had  "  the  work  of 
the  law  written  in  their  hearts."  Rom.  2 :  14,  15.  In  this 
same  chapter  the  apostle  shows  that  the  secrets  of  men  shall  be 
judged  by  the  same  law  of  which  he  was  speaking;  the  law  in 
which  the  Jews  rested,  and  in  knowing  which  they  knew  the 
will  of  God.     Rom.  2  :  17-23. 

Of  course  we  make  a  distinction  between  the  moral  and 
ceremonial  law.  To  deny  this  distinction  because  the  Script- 
ures do  not  use  these  terms,  is  not  an  argument;  it  partakes 
more  of  the  nature  of  a  cavil.  The  word  probation  is  not  in 
the  Bible;  shall  we  therefore  deny  the  existence  of  the  fact? 
yhe  terms  moral,  morality,  moral  obligation,  moral  character, 
and  moral  agency,  are  not  in  the  Bible;  but  who  would  argue 
from  this  that  we  do  not  correctly  use  these  terms  ? 

There  is  a  wide  distinction  between  moral  and  ceremonial 
or  positive  law.  Moral  law  is  fundamental  or  primary;  posi- 
tive law  is  secondary;  having  no  force  nor  meaning  without 
the  primary.  Take  the  law  for  the  offering  of  sin-offerings: 
When  an  offering  was  brought  to  the  priest  it  indicated  that  sin 
had  been  committed.  If  sin  had  never  entered  into  the  world, 
no  sin-offerings  would  have  been  required.  The  offering  was 
made  necessary  in  order  to  forgiveness.  So  the  relation  is 
easily  traced  to  its  foundation.  The  offering  indicated  that  sin 
had  been  committed ;  and  the  existence  of  sin  indicated  the 
pre-existence  of  the  law ;  for  sin  is  the  transgression  of  the  law. 


STEPS   OF    THE    FAITH    OF   ABRAHAM.  43 

and  where  no  law  is  there  is  no  transgression — no  sin.  Hence 
the  law  of  sin-ofFerings  was  given  because  another  law,  of 
another  nature,  had  been  violated.  If  that  other  law  had 
never  been  violated,  no  sin-offerings  would  ever  have  been 
offered.  The  same  principle  is  recognized  at  the  present  time, 
for  those  offerings  were  types  of  gospel  facts.  If  sin  had  never 
entered  into  the  world,  there  would  have  been  no  gospel;  the 
gospel  has  the  pre-existing  law  for  its  basis.  Take  away  the 
law, and  the  gospel  would  be  a  nullity.  It  would  be  an  offer 
of  pardon  without  conviction.  Thus  it  is  easy  to  see  that 
antinomianism  is  as  absurd  as  it  is  unscriptural. 

Look  at  the  sermon  of  Peter  on  that  Pentecost  after  the 
resurrection  of  Jesus.  His  message  to  those  who  were  con- 
victed of  sin  was  this:  ''  Repent,  and  be  baptized  every  one 
of  you  in  the  name  of  Jesus  Christ  for  the  remission  of  sins.'* 
Acts.  2 :  38. 

Hepent  of  sin,  and  be  baptized  for  its  remission.  Sin  lies 
back  of  baptism — back  of  repentance ;  and  the  law  lies  back 
of  sin.  To  ignore  the  law  is  to  have  a  baptism  without  any 
foundation — without  any  significance.  Now  if  there  is  no  dis- 
tinction between  laws  in  their  nature,  then  it  would  be  rea- 
sonable and  proper  to  command  thus :  Honor  thy  father  and 
thy  mother,  for  the  remission  of  sins;  Thou  shalt  not  steal,  for 
the  remission  of  sins;  Remember  the  Sabbath-day  to  keep  it 
holy,  for  the  remission  of  sins.  Why  is  it  not  as  correct  to 
read  them  thus,  as  it  is  to  command  to  be  baptized  for  the 
remission  of  sins  ?  Clearly  because  those  laws  are  of  another 
nature ;  they  are  moral  laws,  and  required  because  their  trans- 
gression is  sin.  But  baptism  is  not  a  moral  duty,  and  may 
therefore  be  incorporated  into  a  system  of  remission.  If  bap- 
tism was  a  primary  obligation,  it  would  be  required  on  its  own 
account,  as  are  the  ten  commandments,  and  then  it  could  not 
possibly  have  any  place  in  the  gospel  plan. 

Ceremonial  laws  are  made  necessary  by  the  action  of  man ; 
moral  law  has  its  origin  in  the  will  of  God,  without  any  regard 
to  human  actions.  Of  this  nature  is  every  one  of  the  ten  com- 
mandments.    And  every  precept  was  known  before  the  days  of 


44  FROM    EDEN    TO    EDEN, 

Moses.  When  the  Lord  told  Cain  that  sin  lay  at  the  door, 
it  was  evidence  that  he  knew  the  law;  and  this  law  certainly 
included  the  sixth  commandment,  which  Cain  broke,  for  he 
was  condemned  as  a  murderer.  That  crime  could  not  have 
been  imputed  to  him  if  there  had  been  no  law  on  the  subject. 
Oen.  4  : 7, 10-12;  Rom.  5  :  13.  And  when  the  Lord  directed 
Jacob  to  go  to  Bethel,  he  said  to  his  household:  "  Put  away  the 
strange  gods  that  are  among  you,  and  be  clean,  .  .  .  and  I 
will  make  there  an  altar  unto  God."  Gen.  35  :  2,  3.  Here  it  was 
understood  that  they  were  unclean  in  the  sight  of  God,  not  fit 
to  approach  unto  his  altar  while  tlie  strange  gods  were  among 
them.  Jacob  buried  their  idols  in  the  earth.  And  the  curse 
came  upon  Ham  for  the  violation  of  the  fifth  commandment; 
Gen.  9 :  21-25;  but  if  the  law  had  not  been  known  he  could 
not  have  been  guilty. 

Numerous  evidences  are  found  in  the  book  of  Genesis  that 
the  people  knew  that  adultery  was  sinful.  When  Abimelech 
would  have  taken  Abraham's  wife,  not  knowing  that  she  w^as 
his  wdfe,  the  Lord  commanded  him  to  restore  her;  and  the  king 
said  to  Abraham,  "  Thou  hast  brought  on  me  and  on  my  king- 
dom a  great  sin."  Gen.  20  :  4-9.  And  when  Joseph  refused 
to  comply  with  the  immoral  request  of  his  mistress,  Jie  asked, 
*'  How  then  can  I  do  this  great  wickedness,  and  sin  against 
God?  "  Gen.  39  :  7-9.  These  are  but  a  few  of  the  evidences 
on  this  precept. 

When  the  messenger  of  Joseph  accused  his  brethren  of 
stealing  his  cup,  they  offered  proofs  of  their  honesty  towards 
him,  and  inquired:  "How  then  should  we  steal  out  of  thy 
lord's  house  silver  or  gold?  "  Gen.  44 :  4-9.  See  also  chapter 
31  :  19,  30,  32,  39.  The  transgression  of  the  tenth  command- 
ment must  precede  the  violation  of  the  eighth,  and  it  is  as  sin- 
ful to  covet  as  it  is  to  steal. 

Nothing  positive  is  found  in  the  book  of  Genesis  in  regard 
to  the  ninth  precept.  That  it  was  wickedly  broken  is  a  matter 
of  record,  for  Joseph's  mistress  maliciously  bore  false  witness 
against  him.  Likewise  in  the  book  of  Genesis  not  a  word  is 
said  concerning  the  sinfulness  of  taking  the  name  of  God  in 


STEPS    OF    THE    FAITH    OF   ABRAHAM.  45 

vain.  But  we  find  explicit  testimony  in  Leviticus  18.  Said 
tlie  Lord  to  Israel:  "  After  the  doings  of  the  land  of  Canaanj. 
whither  I  bring  you,  shall  ye  not  do."  He  then  enumerated  a 
list  of  abominable  practices  among  which  is  the  following: 
"Neither  shalt  thou  profane  the  name  of  thy  God;"  and  after- 
wards added :  "  For  in  all  these  the  nations  are  defiled  which 
I  cast  out  before  you:  and  the  land  is  defiled;  therefore 
I  do  visit  the  iniquity  thereof  upon  it."  Lev.  18 : 3,  21-25. 
Profanity  was  sinful  in  the  nations  of  Canaan ;  and  because  of 
it  and  their  other  sins,  the  Lord  visited  them  in  judgment. 
But  it  was  as  true  of  them  as  of  others,  that  "  sin  is  not  imputed 
when  there  is  no  law."  For  God  is  no  respecter  of  persons. 
This  is  further  proof  of  what  Paul  teaches  in  Romans  8,  that. 
Jews  and  Gentiles  are  and  were  all  amenable  to  the  same  law. 
The  evidence  in  regard  to  the  sabbatic  institution  is  most, 
positive  and  clear.  The  Sabbath  was  not  only  known  before 
the  law  was  given  on  Mount  Sinai,  but  it  was  distinctly  enforced 
before  that  time.  Ex.  16  :  22,  23.  We  learn  that  a  double 
portion  of  manna  was  gathered  on  the  sixth  day,  and  on  that, 
day  Moses  said:  "  To-morrow  is  the  rest  of  the  holy  Sabbathi 
unto  the  Lord."  The  morrow  was  the  seventh  day  of  the  week,, 
and  it  appears  from  the  language  of  Moses  that  it  was  already 
the  Sabbath,  before  its  arrival,  and  therefore  by  a  previous, 
appointment.  When  the  Lord  expressed  his  intention  to  give 
them  manna,  he  declared  as  an  object  before  him :  "  That  I  may 
prove  them,  whether  they  will  walk  in  my  law,  or  no."  Verse  4.. 
When  some  of  the  people  sought  for  manna  on  the  seventh 
day,  the  Lord  said:  "  How  long  refuse  ye  to  keep  my  command- 
ments and  my  laws?"  Verse  28.  From  all  this  it  is  very 
plain  that  the  Lord  had  a  law  for  the  observance  of  the  Sabbath 
before  it  was  given  on  Mount  Sinai.  It  was  called  the  rest  of 
the  holy  Sabbath  unto  the  Lord.  How  it  came  to  be  the  rest 
of  the  holy  Sabbath,  the  commandment  spoken  by  Jehovah 
himself  informs  us:  "  In  six  days  the  Lord  made  heaven 
and  earth,  the  sea,  and  all  that  in  them  is,  and  rested  the 
seventh  day;  wherefore  the  Lord  blessed  the  Sabbath-day  and 
hallowed  it"     Ex.  20  :  11.     This  transaction  took  place  at  ere- 


46  FROM    EDEN    TO    EDEN. 

ation, — before  the  fall  of  man.  Unlike  the  ceremonial  laws  for 
sin-ofFerings,  it  was  instituted  before  sin  existed.  The  Sabbath 
is  a  commemorative  institution ;  but  it  commemorates  the  work 
of  God — not  of  man.  It  originated  in  the  mind  and  will  of 
God  himself,  and  was  not  made  necessary  by  an  act  of  rebellion 
as  even  the  gospel  was.  It  was  an  original  institution,  as  was 
marriage,  and  as  such  it  would  have  existed  and  continued  if 
man  had  never  fallen.  With  w^hat  propriety,  then,  can  men 
call  it  a  Jewish  institution  ?  It  is  so  called  by  many,  but  in 
direct  contradiction  of  the  Bible,  which  plainly  says:  "The 
seventh  day  is  the  Sabbath  of  the  Lord  thy  God."  Ex.  20 :  10. 
These  are  the  words  of  Jehovah  himself,  and  who  dares  to  dis- 
pute his  claim  ?  He  also  said  of  the  Sabbath  that  it  is  "holiness" 
to  the  Lord.  Ex.  31:15;  margin.  By  the  mouth  of  the  prophet 
he  called  it,  "  My  holy  day."  Isa.  58  :  13.  It  was  consecrated 
from  the  beginning,  as  the  commandment  says  and  the  his- 
toric record  proves :  "  And  God  blessed  the  seventh  day,  and 
sanctified  it;  because  that  in  it  he  had  rested  from  all  his  work 
which  God  created  and  made."     Gen.  2  :  3. 

Thus  have  we  identified  the  holy  covenant  of  God,  his  word 
which  he  commanded  to  a  thousand  generations;  which  was 
given  to  Abraham  and  to  Isaac,  and  confirmed  to  Israel  for  an 
everlasting  covenant.  The  violation  of  this  law  has  brought 
the  curse  upon  all  the  world,  Jew  and  Gentile  alike,  from  which 
curse  we  must  be  redeemed  by  the  blood  of  Christ  in  order  that 
we  may  inherit  the  blessing  of  Abraham.  Gal.  3  :  13,  14.  And 
being  thus  freed  from  its  condemnation  we  must "  Go  and  sin 
no  more,"  and  walk  in  the  steps  of  that  faith  which  our  father 
Abraham  had,  that  we  may  do  his  works  and  be  his  children 
in  truth.  John  8  :  33-39.  Jesus,  the  seed  of  Abraham,  says: 
"  Not  every  one  that  saith  unto  me,  Lord,  Lord,  shall  enter  into 
the  kingdom  of  heaven,  but  he  that  doeth  the  will  of  my  Father 
which  is  in  heaven."  Matt.  7  :  21.  The  will  of  the  Lawgiver  is 
found  in  his  law,  as  Paul  shows  in  Eom.  2 :  17-23.  Without 
obedience  to  the  law  of  God  our  faith  is  dead,  and  our  profes- 
sion of  love  to  God  is  vain,  "  For  this  is  the  love  of  God,  that 
we  keep  his  commandments."     1  John  5 :  3. 


CHJ^^TE^   tt: 


THE   COVENANT  WITH   ISRAEI.. 

The  seed  of  the  ^oman,  who  was  to  bruise  the  head  of  the 
serpent,  must  be  some  one  individual  to  be  known  as  of  Adam's 
race;  but  how  should  he  be  known?  How  could  he  be  dis- 
tinguished from  others  of  the  same  race?  The  children  of 
men  soon  spread  abroad  upon  the  face  of  the  earth,  and  some 
means  must  be  instituted  whereby  the  promised  One  should  be 
recognized,  for  it  was  necessary  that  faith  must  receive  him, 
and  his  identity  must  be  so  complete  that  an  impostor  could 
not  be  received  in  his  stead. 

Of  all  the  families  of  the  earth,  the  family  of  Terah,  of 
Mesopotamia,  was  chosen  as  the  one  from  which  the  promised 
Redeemer  should  come.  And  of  the  sons  of  Terah,  Abraham 
was  chosen.  The  conquering  seed  of  the  woman  was  to  be  his 
seed  also.  And  of  the  sons  of  Abraham,  Isaac  was  chosen. 
And  of  the  sons  of  Isaac,  Jacob  was  chosen.  And  of  the  twelve 
sons  of  Jacob,  Judah  was  chosen. 

Inasmuch  as  the  Ishmaelites  and  the  sons  of  Esau  were  cir- 
cumcised as  well  as  the  Israelites,  and  called  themselves  by  the 
name  of  Abraham,  it  was  necessary  that  special  means  be 
instituted  to  keep  the  latter  separate  from  all  others.  Jacob 
was  caused  to  go  down  into  Egypt;  and  when  the  iniquity  of 
the  Amorite  was  full  (see  Gen.  15 :  13-16),  his  children,  grown 
to  be  a  large  people,  were  brought  back  to  the  land  of  Canaan. 
They  were  forbidden  to  make  any  covenant  with  the  nations  of 
that  land,  or  to  intermarry  with  them;  but  were  required  to 
keep  themselves  separate  from  all  people.  On  the  way  to 
Canaan  the  Lord  made  a  covenant  with  them ;  it  was  not  the 
covenant   made   with   their   fathers  (Deut.  5:3);  though  it 

(47) 


48  FROM    EDEN   TO   EDEN. 

embraced  the  same  purpose — the  one  great  purpose — and  re- 
quired the  same  hoHness.  But  i  j  differed  from  the  covenant 
made  with  Abraham,  being  based  solely  on  obedience.  That 
covenant  is  found  in  Ex.  19 : 5-8.  From  Mount  Sinai  the 
Lord  sent  a  message  to  the  people  by  the  hand  of  Moses,  in 
the  following  words: — 

"  If  ye  will  obey  my  voice  indeed,  and  keep  my  covenant,  then  ye  shall 
be  a  peculiar  treasure  unto  me  above  all  people;  for  all  the  earth  is  mine; 
and  ye  shall  be  unto  me  a  kingdom  of  priests,  and  an  holy  nation. " 

Moses  laid  these  words  before  the  people,  and  they  answered 
with  one  accord  :  "  All  that  the  Lord  hath  spoken  we  will  do." 

The  condition  was  something  that  he  called  his  covenant. 
It  was  connected  with  obeying  his  voice.  But  as  yet  they  had 
not  heard  his  voice;  thus  far  he  had  spoken  to  them  only 
through  Moses.  But  three  days  after  that  time,  he  spoke  unto 
them  with  his  own  voice,  in  the  hearing  of  the  whole  multitude. 
Moses,  afterward  speaking  of  this,  Deut.  4: 12,  said: — 

"And  the  Lord  spake  nnto  you  out  of  the  midst  of  the  fire;  ye  heard 
the  voice  of  the  words,  but  saw  no  similitude;  only  ye  heard  a  voice. 
And  he  declared  unto  you  his  covenant,  which  he  commanded  you  to  per- 
form, even  ten  commandments;  and  he  wrote  them  upon  two  tables  of 
stone." 

The  covenant  that  was  made  was  one  of  mutual  promises ; 
the  ten  commandments  was  the  condition  they  promised  to 
keep.  On  the  part  of  the  people  the  promise  was  one  of 
unqualified  obedience.  On  the  part  of  God  it  was  of  blessings 
to  be  conferred  in  consideration  of  their  obedience.  That  the 
blessings  to  be  conferred  were  the  highest  known  in  the  word 
of  God,  may  be  learned  by  comparing  the  Scriptures. 

1.  They  should  be  a  peculiar  treasure  unto  the  Lord.  Christ 
gave  himself  for  us,  that  he  might  purify  unto  himself  a  pecul- 
iar people.    Titus  2 :  14;  see  also,  1  Peter  2:9. 

2.  They  should  be  a  kingdom  of  priests.  "Ye  also  are 
built  up  a  spiritual  house,  an  holy  priesthood."  "  But  ye  are  a 
chosen  generation,  a  royal  priesthood."  Equivalent  to  a  king- 
dom of  priests.     1  Peter  2 :  5,  9. 

3.  They  should  be  an  holy  nation.    "  Ye  are  a  chosen  gen- 


THE   COVENANT   WITH    ISRAEL.  49 

eration,  a  royal  priesthood,  an  holy  nation,  a  peculiar  people." 
1  Peter  2:9. 

There  are  no  higher  blessings  contained  in  all  the  promises 
of  God,  than  are  contained  in  these  scriptures;  and  the  things 
set  before  Israel,  to  be  gained  if  they  kept  the  first  covenant, 
perfectly  coincide  with  the  choicest  blessings  in  the  gospel  of 
Christ.  All  these  were  theirs  provided  they  had  done  what 
they  promised  to  do. 

But  did  they  keep  their  promise?  Did  they  keep  his  cove- 
nant, and  perfectly  obey  his  voice  ?  They  did  not.  Very  soon 
after  this  solemn  transaction  was  ratified,  they  made  a  molten 
calf,  and  sacrificed  unto  it  after  the  manner  of  the  worship  of 
the  Egyptians.  Not  one  of  them  fulfilled  the  perfect  righteous- 
ness indicated  in  the  condition.  They  were  well  described  in 
that  scripture  before  which  the  world  stands  convicted :  "  They 
are  all  gone  out  of  the  way ;  .  .  .  there  is  none  that  doeth 
good,  no,  not  one."    Eom.  3 :  12,  19 ;  Ps.  14 :  3. 

Then  another  question  arises:  If  that  covenant  was  based 
upon  obedience  only,  and  had  not  faith  incorporated  into  it  as  a 
means  of  pardon,  then  it  could  afford  no  salvation  to  any  who 
violated  it;  for  it  is  impossible  for  law  to  save  its  own  violator. 
That  is  very  true ;  it  admits  of  no  question,  for  we  find  nothing 
but  obedience  in  that  covenant.  *^  If  ye  will  obey."  And  the 
people  said, "  We  will  do." 

Are  we  to  conclude,  then,  that  all  were  lost  who  lived  under 
that  covenant,  because  they  were  all  sinners,  and  it  contained 
no  power  of  forgiveness?  By  no  means.  A  consideration  of 
a  few  texts  of  Scripture  will  make  this  point  clear. 

1.  Our  Lord  Jesus  reminded  his  hearers  that  circumcision 
was  not  of  Moses,  but  of  the  fathers.  John  7 :  22.  It  was  a 
token,  not  of  the  covenant  made  with  the  twelve  tribes  of  Israel, 
but,  of  the  covenant  made  with  the  fathers.  They  were  already 
the  covenant  children  of  Abraham, — under  a  covenant  of  faith 
and  grace.  Hence,  when  the  law  condemned  them,  the  law 
which  they  had  so  solemnly  promised  to  obey,  they  were  turned 
back  as  their  only  refuge  to  the  covenant  with  Abraham.  Of 
this  covenant  the  true  seed  of  Abraham,  Christ  the  Messiah, 


50  FROM    EDEN   TO    EDEN. 

was  the  appointed  mediator.  In  this  manner  the  law  served 
to  bring  them  to  Christ.  Gal.  3  :  24.  As  they  only  who  are 
sick  nieed  a  physician  (Matt.  9 :  12),  so  must  the  sinner  be  con- 
victed of  his  malady  before  he  will  apply  to  the  great  Physi- 
cian for  healing.  And  as  by  the  law  is  the  knowledge  of  sin, 
and  by  the  law  sin  is  made  to  appear  exceeding  sinful  (Rom. 
3 :  20;  7 :  13),  nothing  but  the  law  can  convince  anyone  of  his 
need  of  a  Saviour,  and  bring  him  to  Christ  for  salvation.  How 
inefficient,  then,  to  lead  to  genuine  conversion,  are  all  proposed 
systems  of  gospel  teaching  which  ignore  the  law  of  God. 

2.  That  this  position  is  correct,  is  proved  by  Paul  in  Gal. 
3  :  16,  17,  where  he  declares  that  "  the  covenant,  that  was  con- 
firmed before  of  God  in  Christ,  the  law,  which  was  four  hun- 
dred and  thirty  years  after,  cannot  disannul,  that  it  should 
make  the  promise  of  none  effect.  Compare  with  Pom.  5 :  20. 
There  were  many  righteous,  faithful  ones,  of  whom  Paul 
said  the  time  would  fail  him  to  mention,  who  through  faith 
wrought  righteousness,  out  of  weakness  were  made  strong,  not 
accepting  deliverance  when  they  were  tortured,  that  they  might 
obtain  a  better  resurrection.  Their  faith  was  in  every  respect 
truly  evangelical ;  and  having  obtained  a  good  report  through 
faith,  received  not  the  promise,  but  saw  it  afar  off,  thus  con- 
fessing, as  did  Abraham,  and  Isaac,  and  Jacob,  that  they  were 
only  pilgrims  and  strangers  on  the  earth.  But  not  one  was 
saved  by  virtue  of  the  covenant  made  at  Horeb ;  their  faith 
was  the  faith  of  Abraham,  whose  children  they  were. 

The  object  of  this  covenant  is  further  shown  in  the  system 
of  types  or  ceremonies  given  to  them.  Immediately  after  the 
covenant  was  ratified  with  the  children  of  Israel  (Ex.  24 : 1-8), 
God  called  Moses  unto  him  into  the  Mount,  where  he  gave  him 
the  system  known  as  the  ceremonial  law.  At  the  first  the  Lord 
commanded  Moses  to  take  from  the  people  an  offering  of  various 
valuable  articles,  and  therewith  to  make  a  sanctuary,  that  he 
might  dwell  among  them.  The  definition  of  this  word  as 
given  by  Cruden  is  as  follows:  "A  holy  or  sanctified  place,  or 
dwelling  place  of  the  Most  High."  This  is  correct  according  to 
the  etymology  of  the  word,  and  according  to  what  the  Lord 


THE    COVENANT   WITH    ISRAEL.  51 

said :  "  Let  them  make  me  a  sanctuary;  that  I  may  dwell  among 
them."     Ex.  25:8. 

The  sanctuary  made  by  the  children  of  Israel,  under  the 
direction  of  Moses,  was  a  temporary  or  movable  building,  con- 
sisting of  two  rooms,  the  first  called  the  holy,  the  second  the 
most  holy.  In  the  first  were  a  golden  lampstand  with  seven 
lamps,  a  table  of  show  bread,  and  a  golden  altar  of  incense. 
In  the  second  or  most  holy  was  an  ark  containing  the  two  tables 
of  stone  on  which  God  himself  had  written  his  covenant,  or  law 
of  ten  commandments.  And  this  was  the  only  thing  that  was 
permanently  kept  in  the  most  holy  place.  See  1  Kings  8 :  9. 
The  order  for  making  the  ark,  including  its  description  and 
use,  or  object,  is  found  in  Ex.  25  :  10-22,  as  follows : — 

"  And  they  shall  make  an  ark  of  acacia  wood ;  two  cubits  and  a  half 
shall  be  the  length  thereof,  and  a  cubit  and  a  half  the  breadth  thereof,  and 
a  cubit  and  a  half  the  height  thereof.  And  thou  shall  overlay  it  with  pure 
gold,  within  and  without  shalt  thou  overlay  it,  and  shalt  make  upon  it  a 
crown  of  gold  round  about.  .  .  .  And  thou  shalt  put  into  the  ark  the 
testimony  which  I  shall  give  thee. 

"  And  thou  shalt  make  a  mercy  seat  of  pure  gold ;  twa  cubits  and  a  half 
shall  be  the  length  thereof,  and  a  cubit  and  a  half  the  breadth  thereof.  And 
thou  shalt  make  two  cherubim  of  gold,  of  beaten  work  shalt  thou  make 
them,  in  the  two  ends  of  the  mercy  seat.  And  make  one  cherub  on  the  one 
end,  and  the  other  cherub  on  the  other  end ;  of  the  mercy  seat  shall  ye 
make  tlie  cherubim  on  the  two  ends  thereof.  And  the  cherubim  shall 
stretch  forth  their  wings  on  high,  covering  the  mercy  seat  with  their  wings, 
and  their  faces  shall  look  one  to  another ;  toward  the  mercy  seat  shall  the 
faces  of  the  cherubim  be. 

"  And  thou  shalt  put  the  mercy  seat  above  upon  the  ark ;  and  in  the  ark 
thou  shalt  put  the  testimony  that  I  shall  give  thee.  And  there  I  will  meet 
with  thee,  and  I  will  commune  with  thee  from  above  the  mercy  seat,  from 
between  the  two  cherubim  which  are  upon  the  ark  of  the  testimony,  of  all 
things  which  I  will  give  thee  in  commandment  unto  the  children  of  Israel." 

But  that  was  not  the  only  place  in  the  sanctuary  in  which 
the  Lord  said  his  glory  should  be  manifested ;  we  read  as  fol- 
lows :■ — 

"  This  shall  be  a  continual  burnt-offering  throughout  your  generations 
at  the  door  of  the  tabernacle  of  the  congregation  before  the  Lord ;  where  I 
will  meet  you,  to  speak  there  unto  thee.  And  there  I  will  meet  with  the 
children  of  Israel,  and  the  tabernacle  shall  be  sanctified  by  my  glory."  Ex. 
29:42,43. 


52  FROM    EDEX   TO    EDEN. 

*'  There  vras  to  be  a  continual  burnt-offeriug  at  the  door  of 
the  tabernacle  of  the  congregation,  or  holy  j^lace,  and  the 
priests  daily  went  into  the  holy  place  to  trim  the  lamps  and  to 
burn  incense.  Ex.  30 : 1-8.  But,  as  Paul  says  (Heb.  9  :  7), 
"into  the  second  went  the  high  priest  alone,  once  every  year.'' 

The  order  of  the  service  in  the  most  holy  place  is  given  in 
Leviticus  16.  Verse  29  says  this  service  shall  take  place  on  the 
tenth  day  of  the  seventh  month,  and  from  the  nature  of  the 
service  that  day  was  called  the  day  of  atonement.  See  Lev.  23 : 
27,  28.  Lev.  16 :  11-14  describes  the  manner  in  which  the  high 
priest  was  to  make  an  atonement  for  himself  with  the  blood  of 
a  bullock.  Verses  15, 16,  describe  the  making  of  the  general 
atonement,  as  follows: — 

"Then  shall  he  kill  tlie  goat  of  the  sin-offering,  that  is  for  the  people, 
and  bring  his  blood  within  the  vail,  and  do  with  that  blood  as  he  did  with 
the  blood  of  the  bullock,  and  sprinkle  it  upon  the  mercy  seat,  and  before  the 
mercy  seat;  and  he  shall  make  an  atonement  for  the  holy  place." 

This  has  reference  to  that  holy  place  where  the  ark  was ;  see 
verse  2 ;  and  before  we  read  further  let  us  inquire.  Why  was  he 
to  make  an  atonement  for  the  holy  place  ?  Surely  the  holy 
place  had  given  no  offense.  It  was  not  capable  of  action,  either 
right  or  wrong.  The  remaining  part  of  verse  16,  and  verse  19, 
give  us  full  information  on  that  point : — 

"  And  he  shall  make  an  atonement  for  the  holy  place,  because  of  the 
uncleanness  of  the  children  of  Israel,  and  because  of  their  transgressions  in 
all  their  sins;  and  so  shall  he  do  for  the  tabernacle  of  the  congregation,  that 
remaineth  among  them  in  the  midst  of  their  uncleanness."  "  And  he  shall 
sprinkle  of  the  blood  upon  it  with  his  fingers  seven  times,  and  cleanse  it, 
and  hallow  it,  from  the  uncleanness  of  the  children  of  Israel." 

Thus  we  see  that  the  meaning  of  making  an  atonement  for 
the  sanctuary,  or  the  holy  place,  is  this:  The  sanctuary  was 
defiled  by  the  sins  of  the  people,  and  as  it  was  the  place  where 
God's  glory  dwelt,  and  where  he  met  the  priests  in  judgment 
for  the  violations  of  his  law,  it  was  to  be  cleansed  from  their 
sins,  that  their  uncleanness  might  not  remain  before  God, — 
before  the  throne  of  judgment.  During  the  whole  year  the 
work  of  propitiation  was  to  be  carried  on  in  the  service  in  the 
holy  place,  but  the  tenth  day  of  the  seventh  month  was  the 


THE   COVENANT   WITH    ISRAEL.  53 

day  of  judgment,  when  all  transgressions  of  his  people  were  to 
be  removed  from  before  the  Judge.  It  was  the  most  solemn  of 
all  occasions  in  the  religious  observances  of  the  nation.  The 
high  priest  was  to  enter  upon  this  service  only  after  special 
preparation.  Had  he  gone  into  the  most  holy  without  this 
preparation,  or  had  he  gone  therein  on  any  other  day  than  the 
tenth  day  of  the  seventh  month,  he  would  have  died.  Lev. 
16 : 1-4.  And  the  people  well  understood  the  importance  of 
the  success  of  the  work  of  the  high  priest  on  that  day.  Had 
he  not  strictly  observed  the  order  given  he  would  have  died. 
Had  he  died  therein,  the  sanctuary  would  have  been  doubly 
defiled;  and  as  it  was  death  for  any  but  the  high  priest  to  enter 
there,  they  could  have  devised  no  means  for  his  removal.  In 
the  event  of  any  failure  on  his  part,  no  atonement  could  have 
been  made,  and  their  sins  would  have  remained  before  the  seat 
of  judgment.  Everything  connected  with  the  service  of  that 
day  was  calculated  to  deeply  impress  upon  their  minds  the  fol- 
lowing words  of  the  Lord : — 

"  Also  on  the  tenth  day  of  the  seventh  month  there  shall  be  a  day  of 
atonement;  it  shall  be  an  holy  convocation  unto  you;  and  ye  shall  afflict 
your  souls,  and  offer  an  offering  made  by  fire  unto  the  Lord.  And  ye  sliall 
do  no  work  in  that  same  day ;  for  it  is  a  day  of  atonement,  to  make  an  atone- 
ment for  you  before  the  Lord  your  God.  For  whatsoever  soul  it  shall  be 
that  shall  not  be  afflicted  in  that  same  day,  he  shall  be  cut  off  from 
among  his  people.  ...  It  shall  be  unto  you  a  sabbath  of  rest,  and  ye 
shall  afflict  your  souls;  in  the  ninth  day  of  the  month  at  even,  from  even 
unto  even,  shall  ye  celebrate  your  sabbath."    Lev.  23 :  27-32. 

All  that  we  have  here  described,  both  the  sanctuary  and 
its  service,  were  typical.  They  were  illustrations  of  the  work 
of  Christ;  and  to  teach  the  manner  of  his  priestly  work  was 
one  great  object  of  the  covenant  with  Israel.  The  book  of 
Hebrews  is  mostly  an  argument  on  the  priesthood,  both  type 
and  antitype.  After  noticing  the  great  differences  between  the 
priesthood  of  Christ  and  that  of  Aaron,  the  writer  says : — 

"Now  of  the  things  which  we  have  spoken  this  is  the  sum :  We  have 
such  an  high  priest  [such  as  he  has  described],  who  is  set  on  the  right  hand  of 
the  throne  of  the  Majesty  in  the  Heavens;  a  minister  of  the  sanctuary,  and 
of  the  true  tabernacle,  which  the  Lord  pitched,  and  not  man."    Heb.  8:1,2. 


64  FROM    EDEN   TO    EDEN. 

And  concerning  the  sanctuary  on  earth,  and  priestly  service 
therein,  he  says : — 

"  Who  serve  unto  the  example  and  shadow  of  heavenly  things,  as  Moses 
was  admonished  of  God  when  he  was  about  to  make  the  tabernacle,  for,  See, 
saith  he,  that  thou  make  all  things  according  to  the  pattern  showed  to  thee 
in  the  mount."    Verse  5. 

And  again,  discoursing  especially  of  the  work  of  Christ  as 

our  high  priest,  he  says : — 

"  It  was  therefore  necessary  that  the  patterns  of  things  in  the  Heav- 
ens should  be  purified  with  these ;  but  the  heavenly  things  themselves  with 
better  sacrifices  than  these.  For  Christ  is  not  entered  into  the  holy  places 
made  with  hands,  which  are  the  figures  of  the  true;  but  into  Heaven  itself, 
now  to  appear  in  the  presence  of  God  for  us."    Heb.  9 :  23,  24. 

The  old  covenant  has  passed  away ;  the  Aaronic  priesthood 
has  ended.  Ag  the  first  covenant  was  ratified  or  dedicated  with 
blood  (Ex.  24:  G-8;  Heb.  9 :  18,  19),  and  on  the  principle  that  a 
testament  is  of  force  after  men  are  dead  (verse  17),  Christ  shed 
his  blood  as  the  sacrifice  of  the  new  covenant  (see  Luke  22: 20), 
which  made  the  covenant  of  full  effect,  and  made  all  the  sacri- 
fices of  the  old  covenant  effective  and  their  further  use  mean- 
ingless. 

When  Christ  came  to  his  own,  and  they  received  him  not, 
but  despised  and  rejected  him,  and  finally  delivered  him  to 
death,  they  fully  demonstrated  their  unfitness  to  be  the  de- 
positaries of  God's  holy  law.  Not  only  had  they  refused  to  let 
their  light  shine  to  the  people  around  them,  but  they  them- 
selves rejected  the  light  by  crucifying  the  Author  of  it.  But- 
God  was  still  gracious  to  the  tribe  of  Israel  for  the  father's 
sake.  They  were  a  disobedient  and  gainsaying  people  (Rom. 
10 :  21) ;  but  they  were  the  children  of  Abraham,  from  whom 
the  Messiah  must  come,  and  so  the  word  of  salvation  through 
the  risen  Messiah  must  be  first  preached  unto  them.  Acts 
3:26;  13:46.  The  work  of  the  gospel  must  begin  at  Je- 
rusalem. It  was  written  by  the  prophet  that  the  new  cov- 
enant was  to  be  made  with  the  house  of  Israel  and  the  house 
of  Judah.  Jer.  31:31.  And  by  another  prophet  it  was  de- 
clared that  the  seventy  weeks,  which  reached  to  the  mani- 
festation of  the  Messiah  and  the  full  confirmation  of  the  new 
covenant,  was  appointed  to  that  people.     Dan.  9:  24-27. 


THE   COVENANT   WITit   ISRAEL.  55 

But  this  state  of  things  was  to  continue  only  until  the  cove- 
nant was  confirmed  and  offered  to  Israel.  God  had  from  the 
first  included  all  mankind  in  the  plan  of  salvation.  His 
promise  to  Abraham  was  that  in  him  all  families  of  the  earth 
should  be  blessed.  Upon  the  lineal  descendants  of  Abraham 
he  bestowed  the  high  honor  of  being  the  depositaries  of  his 
truth — of  being  that  people  who  should  carry  the  light  to  the 
world,  and  around  whom  the  faithful  should  gather.  In  every 
age  all  who  wished  to  might  come  into  covenant  relation  with 
God.  But  the  Jews  w^ere  unfaithful  to  the  trust  committed  to 
them.  They  not  only  neglected  to  carry  the  light  to  others, 
but  they  themselves  rebelled  against  God.  Even  after  they 
had,  by  severe  captivity,  been  turned  from  idolatry,  and  had 
made  a  strict  profession,  they  took  away  the  key  of  knowledge, 
and  would  not  enter  into  the  kingdom  themselves,  nor  suffer 
others  to.  It  was  because  of  this  disposition  that  God  cut  them 
off.  He  bore  long  with  them,  but  could  not  suffer  them  always 
to  stand  in  the  'way  of  his  plan  to  send  the  truth  to  all  the 
world.  In  accordance  with  the  promise,  the  Messiah  came  to 
them,  and  the  gospel  was  first  preached  to  them,  that  they 
might  have  one  more  opportunity  to  fulfill  their  mission.  But 
they  neglected  Christ  and  the  gospel,  and  so  the  kingdom  was 
given  to  a  nation  that  should  bring  forth  the  fruits  thereof. 
Others  received  the  word  gladly,  and  proclaimed  it  to  the  ends 
of  the  earth.  And  so  now,  as  was  designed  from  the  beginning, 
all  who  exercise  faith  in  Christ  are  Abraham's  seed,  and  heirs 
according  to  the  promise.     Gal.  3 :  26-29. 


CIIA.^TJE^     -VJ. 


AN  IMPORTANT  QUESTION  SETTLED. 

Jesus  was  on  his  way  into  Galilee,  and  as  he  came  to  Sychar, 
being  weary,  he  sat  down  by  Jacob's  well.  A  woman  of  Sama- 
ria came  to  draw  water,  and  she  was  surprised  when  the  stranger, 
whom  she  perceived  to  be  a  Jew,  asked  her  to  give  him  water 
to  drink.  The  Samaritans  were  a  mixed  people,  and  had 
introduced  the  practices  of  their  several  nations  into  their  wor- 
ship. 2  Kings  17 :  24-41.  Therefore  the  two  nations  were  at 
variance,  and  the  Jews  had  "no  dealings  with  the  Samaritans." 
In  her  conversation  with  Jesus,  the  woman  soon  discovered 
that  he  was  no  ordinary  man ;  and  when  he,  a  Jew,  and  an 
entire  stranger,  showed  to  her  that  her  life  was  known  to  him, 
she  confidently  declared  that  he  was  a  prophet.  And  then 
there  immediately  arose  to  her  mind  a  question  that  had  long 
vexed  the  people,  and  she  said : — 

"Our  fathers  worshiped  in  this  mountain,  and  ye  say,  that  in  Jerusalem 
is  the  place  where  men  ought  to  worship."    John  4 :  20. 

This  was  a  declaration  intended  as  a  question.  The  woman 
had  shared  in  the  anxiety  of  the  godly  of  her  nation,  to  have 
this  question  settled.  As  a  question  Jesus  received  it,  and  in 
reply  he  laid  down  a  principle  which  corrected  the  erroneous 
ideas  of  both  parties,  both  Jew^s  and  Samaritans.  But  in  defin- 
ing this  principle  he  did  not  set  aside  any  facts  which  had  been 
developed  concerning  the  plan  of  salvation.  He  very  distinctly 
declared  that  "  salvation  is  of  the  Jews."  Not  that  the  Jews 
were  better  than  other  people,  or  that  they  needed  salvation 
more  than  other  people,  or  that  they  of  themselves  had  any- 
thing to  confer  on  other  people  which  was  necessary  to  salva- 
tion. But  it  was  necessary  in  the  development  of  God's  prom- 
(66) 


AN   IMPORTANT   QUESTION   SETTLED.  57 

ise  to  Abraham  that  his  posterity  should  be  kept  a  separate 
people,  for  the  manifestation  of  Messiah  to  the  world,  and  sal- 
vation by  Abraham's  seed  must  come  through  them.  Paul, 
speaking  of  the  Israelites,  said : — 

"  To  whom  pertaineth  the  adoption,  and  the  glory,  and  the  covenants, 
and  the  giving  of  the  law,  and  the  service  of  God,  and  the  promises;  whose 
are  the  fathers,  and  of  whom  as  concerning  the  flesh  Christ  came."  Rom. 
9 : 4,  5. 

All  the  things  here  enumerated  were  committed  to  them, 
and  whosoever  partakes  of  these  blessings  must  receive  them  as 
coming  through  that  channel.  To  them  were  committed  the 
oracles  of  God.  Rom.  3: 1,  2.  And  not  for  their  own  sakes 
alone  were  these  oracles  committed  to  them.  Stephen,  in  that 
memorable  sermon  which  cost  him  his  life,  said  that  Moses, 
who  stood  in  behalf  of  the  people,  *'  received  the  lively  oracles 
to  give  unto  us."  Acts  7 :  38.  But  these  facts  do  not  exhaust 
the  subject,  uor  do  they  make  necessary  the  perpetuation  of  the 
forms  and  ceremonies  which  were  given  to  them.  As  has 
been  seen,  the  great  object  of  the  hope  of  the  people  of  Israel 
was  the  manifestation  of  the  Messiah  to  the  world,  and  the  law 
of  ceremonies  was  to  illustrate  his  work ;  but  the  Messiah  hav- 
ing come,  the  time  had  arrived  when  the  principle  above  re- 
ferred to  could  be  declared.  Therefore  Jesus  answered  the 
woman  of  Samaria  thus: — 

"The  hour  cometh,  when  ye  shall  neither  in  this  mountain,  nor  yet  at 
Jerusalem,  worship  the  Father."    John  4 :21. 

He  certainly  did  not  mean  that  ,the  Father  should  not  be 
worshiped  in  those  places;  but  he  did  mean  that  it  was  not 
necessary  to  go  to  those  places  to  worship  the  Father,  for  thus 
he  continued: — 

"  But  the  hour  cometh,  and  now  is,  when  the  true  worshipers  shall  wor- 
ship the  Father  in  spirit  and  in  truth  ;  for  the  Father  seeketh  such  to  wor- 
ship him.  God  is  a  Spirit,  and  they  that  worship  him  must  worship  him  in 
spirit  and  in  truth."    John  4  :  21,  23. 

And  this  was  the  settlement  of  the  question  thus  far;  the 
worship  of  God  is  no  longer  to  be  considered  a  matter  of 
localities,  nor  of  nationalities.     In  all  places,  and  by  all  peoples, 


58  FKOM    EDEX   TO   EDEN. 

he  may  be  worshiped  to  acceptance,  wheresoever  and  by  whom- 
soever he  is  worshiped  in  spirit  and  in  truth. 

But  in  the  minds  of  some,  the  question  may  arise:  How 
can  it  be  that  this  is  not  a  question  of  nationahties,  if  it  remains 
true  that  salvation  is  of  the  Jews?  Now  whatever  shape  this 
query  may  assume,  we  must  continue  to  insist  that  salvation 
is  of  the  Jews,  for  the  facts  in  reference  to  them  can  never  be 
set  aside.  The  Messiah  came  of  them,  and  the  new  covenant 
was  made  with  them,  according  to  the  promise.  But  as  Jeru- 
salem has  ceased  to  be  the  special  place  where  the  Father 
must  be  worshiped,  their  national  system  must  also  of  neces- 
sity have  ceased,  for  they  could  present  their  offerings  in  no 
place  but  Jerusalem.     Lev.  17 : 1-6. 

No  one  who  believes  the  gospel  will  dispute  the  fact  that 
that  covenant  has  passed  away.  But  we  must  always  bear  in 
mind  that,  as  the  making  of  that  covenant  did  not  annul  the 
covenant  with  Abraham,  so  its  abolition  had  no  effect  upon 
anything  that  was  peculiar  to  the  Abrahamic  covenant.  That 
covenant  stands  secure. 

And  inasmuch  as  their  covenant  has  passed  away,  and  their 
national  system  of  worship  is  abolished,  and  Jerusalem  is  no 
longer  the  place  where  men  must  go  to  worship  the  Father,  we 
cannot  possibly  believe  that  any  special  promises  or  blessings 
are  in  reserve  for  the  Jews  as  a  nation;  neither  promise  nor 
blessing  remains  for  them,  except  such  as  are  common  to  all 
the  children  of  Abraham  by  faith  in  Christ.  And  they  can 
inherit  the  promises  on  the  same  condition  and  in  the  same 
manner  that  other  children  of  Abraham  shall  inherit  them, 
and  in  no  other.  We  will  notice  some  of  the  facts  which  lead 
us  to  this  conclusion. 

1.  The  declaration  of  Jesus,  already  referred  to,  that  that 
arrangement  has  passed  away  by  which  Jerusalem  was  made 
a  special  place  of  worship,  involves  the  abolition  of  their 
national  system  of  worship.  To  restore  this  system  would  be  a 
transgression  against  the  gospel,  according  to  the  principle 
stated  by  Paul  in  Gal.  2 :  18. 

2.  The  promise  that  the  new  covenant  should  be  made  with 


AN   IMPORTANT   QUESTION   SETTLED.  59 

Judah  and  Israel,  has  been  fulfilled.  The  covenant  was  made 
and  confirmed  in  the  blood  of  Christ,  and  by  the  preaching  of 
Christ  and  his  apostles.  But  the  confirmation  of  the  new 
covenant  was  the  opening  of  the  gospel  to  the  Gentiles,  and  it 
placed  all  on  an  equality,  making  but  one  body  of  Jews  and 
Gentiles.    See  Eph.  3:6. 

3.  And  this  leads  us  to  notice  that  the  house  of  Israel  and  the 
house  of  Judah  were  in  Palestine  when  the  covenant  was  made. 
The  promises  of  the  restoration  of  Israel  to  their  own  land 
were  twofold:  (1.)  Those  which  were  made  to  the  tribes  of 
Israel,  the  children  of  Abraham  according  to  the  flesh,  referring 
to  their  restoration  after  the  Babylonian  captivity.  These 
have  been  fulfilled.  It  is  nothing  to  the  purpose  that  they  who 
claim  that  literal  Israel  will  be  restored  again  to  Palestine, 
quote  a  great  many  prophecies;  but  the  truth  depends,  not  in 
the  number  of  texts  quoted,  but  in  the  correct  application  of 
them.  It  is  of  no  possible  avail  to  quote  scripture  unless  it  is 
correctly  applied.  We  mean  no  disrespect  to  any,  but  illustrate 
our  remark  by  referring  to  the  fact  that  Satan  himself  quoted 
the  scriptures  correctly,  but  that  which  he  quoted  had  no  refer- 
ence to  that  time  or  occasion.  The  Saviour  repulsed  him  by 
quoting  texts  which  had  an  application  then  and  there.  We 
will  briefly  notice  some  of  the  evidences  that  the  twelve  tribes 
were  there  when  the  new  covenant  was  made. 

a.  The  prophets,  except  Malachi,  all  wrote  between  the 
years  534  and  800  b.  c.  The  decree  of  Cyrus  for  the  return  of 
the  children  of  Israel  was  made  in  b.  c.  536,  and  that  of 
Artaxerxes  in  457.  Hence,  there  is  no  chronological  necessity 
for  referring  to  any  future  time  or  event,  those  prophecies  which 
speak  of  their  returning  to  Palestine.  In  truth  the  whole 
weight  of  chronology  is  against  that  view. 

h.  The  decree  of  Cyrus  was  liberal,  and  was  proclaimed 
throughout  all  his  realm.     He  said : — 

"  Who  is  there  among  you  of  all  his  people?  his  God  be  with  him  and 
let  him  go  up  to  Jerusalem."  "And  whosoever  remaineth  in  any  place 
where  he  sojourneth,let  the  men  of  his  place  help  him  with  silver,  and  with 
gold,  and  with  goods,  and  with  beasts."    Ezra.  1 : 1-4. 


60  FROM    EDEN    TO    EDEN. 

Artaxerxes,  in  his  decree,  said: — 

"  I  make  a  decree,  that  all  they  of  the  people  of  Israel,  and  of  his  priests 
and  Levites,  in  my  realm,  which  are  minded  of  their  own  free  "will  to  go  up 
to  Jerusalem,  go  with  thee."    Ezra  7 :  13. 

Further,  that  the  prophecies  referred  to  a  restoration  from 

the  captivity  in  Babylon,  is  proved  in  the  most  positive  terms: — 

"  For  thus  saith  the  Lord,  That  after  seventy  years  be  accomplished  at 
Babylon  I  will  visit  you,  and  perform  my  good  word  toward  you,  in  causing 
you  to  return  to  this  place.  ...  I  will  turn  away  your  captivity,  and  I 
will  gather  you  from  all  the  nations,  and  from  all  the  places  whither  I  have 
driven  you,  saith  the  Lord ;  and  I  will  bring  you  again  into  the  place  whence 
I  caused  you  to  be  carried  away  captive."    Jer.  29  :  10-14. 

While  many  declare  that  ten  tribes  were  lost,  and  never 
returned  from  the  captivity  of  Babylon,  the  word  of  God 
declares  that  he  gathered  them  from  all  nations  and  from  all 
places  whither  he  had  scattered  them.  We  cannot  reject  the 
word  of  God,  and  therefore  cannot  receive  the  theory  of  those 
who  teach  that  they  were  not  returned.  Of  the  time  of  their 
restoration  there  can  be  no  doubt,  for  the  Lord  said  it  should 
be  after  seventy  years  were  accomplished  at  Babylon. 

c.  It  is  assumed  that  only  two  tribes  returned  from  that 
captivity,  and  that  ten  tribes  were  dispersed  and  lost..  But 
that  is  only  an  assumption,  for  which  there  is  no  shadow  of 
foundation  in  fact.  The  Persian  empire,  in  the  days  of  Ahasu- 
€rus,  was  divided  into  one  hundred  and  twenty-seven  provinces 
(Esther  1:1);  and  the  Israelites  were  scattered  throughout  the 
empire;  and  the  decree  for  their  defense  and  deliverance  from 
the  malice  of  Haman  went  to  every  province  in  the  empire. 
Esther  9 :  17.  The  decree  of  Cyrus  for  their  return  was  pro- 
claimed throughout  his  whole  realm.  Artaxerxes,  also,  ad- 
dressed his  decree  to  all  the  people  of  Israel  in  all  his  kingdom. 
All  returned  who  were  willing  to  return.  And  they  were  not 
hindered  by  reason  of  any  disability  on  their  own  part,  for  the 
king  commanded  the  people  to  assist  them  with  money,  goods, 
and  beasts.  Thus  did  the  Lord,  in  his  providence,  make  ever}^ 
provision  for  the  fulfillment  of  his  promise.  There  is  no 
promise  that  he  would  bring  them  back  against  their  will. 

d.  Although  critics  mostly  discredit  the  statement  of  Jose- 


AN    IMPORTANT    QUESTION    SETTLED.  01. 

phus  in  regard  to  the  origin  of  the  Septuagint,  it  seems  that  his 
testimony  is  entitled  to  more  consideration  than  is  generally 
given  to  it,  inasmuch  as  their  objections  are  solely  of  a  critical, 
and  not  at  all  of  a  historical,  nature;  while  he  sets  it  down  as  a 
historical  fact,  even  giving  the  very  words  of  the  correspond- 
ence between  the  parties.  He  says  that  Ptolemy  Philadelphus 
sent  a  request  to  the  Jews  to  send  six  men  out  of  every  tribe 
for  the  purpose  of  translating  the  law  into  the  Greek.  When 
they  were  sent,  word  was  returned  to  Ptolemy  thus :  "  We  have 
chosen  six  men  out  of  every  tribe,  whom  we  have  sent,  and  the 
law  with  them."  He  says  that  seventy-two  were  sent,  seventy 
being  engaged  in  the  work,  from  which  number  of  translators 
the  name  of  the  Version  is  derived.  Thus  twelve  tribes  w^ere 
represented.  See  Josephus'  Antiquities,  B.  12,  chap.  2,  sec.  4-7, 
e.  This  evidence  of  the  presence  of  the  twelve  tribes  is  cor- 
roborated by  the  Scriptures.  That  the  tribe  of  Levi  was  repre- 
sented in  the  return  from  the  captivity  is  evident,  for  all  the 
priests  and  servants  of  the  temple  were  of  that  tribe.  Of  the 
priests  alone,  of  the  family  of  Aaron,  Ezra  gives  the  number 
who  returned  to  Palestine  under  the  decree  of  Cyrus,  4,289, 
Ezra  2 :  36-39.     And  he  further  says  :— 

"  So  the  priests,  and  the  Levites,  and  some  of  the  people,  and  the  singers, 
and  the  porters,  and  the  Nethinim,  dwelt  in  their  cities,  and  all  Israel  in 
tlieir  cities."  Ezra  2:  70.  "And  when  the  seventh  month  was  come,  and 
the  cliildren  of  Israel  were  in  their  cities,  the  people  gathered  themselves  as 
one  man  to  Jerusalem."    Ezra  3:1;  Neh.  7 :  73. 

And  most  decisive  is  the  testimony  of  Ezra  concerning  the 
dedication  of  the  temple,  built  after  the  return  from  Babylon. 

"  And  the  children  of  Israel,  the  priests,  and  the  Levites,  and  the  rest  of 
the  children  of  the  captivity,  kept  the  dedication  of  this  house  of  God  with 
joy ;  and  offered  at  the  dedication  of  this  house  of  God  an  hundred  bullocks, 
two  hundred  rams,  four  hundred  lambs;  and  for  a  sin-offering  for  all  Israel, 
twelve  he  goats,  according  to  the  number  of  the  tribes  of  Israel."  Ezra 
6:  IG,  17.  "The  children  of  those  that  had  been  carried  away,  which  were 
come  out  of  the  captivity,  offered  burnt-offerings  unto  the  God  of  Israel, 
twelve  bullocks  for  all  Israel,  ninety  and  six  rams,  seventy  and  seven  lambs, 
twelve  he  goats  for  a  sin-offering."    Ezra  8 :  35. 

If  ten  tribes  were  absent,  it  is  truly  strange  that  no  mention 


62  FROM    EDEN   TO    EDEX. 

was  made  of  it,  when  a  sin-ofFering  was  made  for  the  twelve 
tribes;  for  *'all  Israel  "  which  dwelt  in  their  cities.  And  is  it 
not  strange  that  people  will  persist  in  setting  forth  the  idea  that 
all  Israel  were  not  in  their  cities,  when  the  proof  is  so  strong 
that  they  were,  and  not  a  hint  in  all  the  Scriptures  to  the  con- 
trary ? 

There  is  also  another  class  of  promises  concerning  the 
gathering  of  Israel,  but  these  are  not  spoken  of  "  Israel  after 
the  flesh,"  but,  of  the  true  Israel,  who  are  the  seed  of  Abraham 
by  faith  in  Jesus  Christ.  These  promises  are  found  in  both 
the  Old  and  New  Testaments.     Thus  spoke  the  Lord : — 

"  And  it  shall  come  to  pass  in  that  day,  that  the  Lord  shall  beat  off  from 
the  channel  of  the  river  unto  the  stream  of  Egypt,  and  ye  shall  be  gathered 
one  by  one,  O  ye  children  of  Israel.  And  it  shall  come  to  pass  in  that  day, 
that  the  great  trumpet  shall  be  blown,  and  they  shall  come  which  were 
ready  to  perish  in  the  land  of  Assyria,  and  the  outcasts  in  the  land  of  Egypt, 
and  shall  worship  the  Lord  in  the  holy  mount  at  Jersisalem."    Isa.  27 :  12, 13. 

With  this  compare  the  words  of  the  Saviour: — 

"  And  then  shall  appear  the  sign  of  the  Son  of  man  in  heaven ;  and  then 
shall  all  the  tribes  of  the  earth  mourn,  and  they  shall  see  the  Son  of  man 
coming  in  the  clouds  of  heaven  with  power  and  great  glory.  And  he  shall 
send  his  angels  with  a  great  sound  of  a  trumpet,  and  they  shall  gather  to- 
gether his  elect  from  the  four  winds,  from  one  end  of  heaven  to  the  other." 
Matt.  24  :  30,  31. 

The  time  of  the  gathering  of  the  elect  of  God  is  fixed  by 
these  words  of  the  Saviour;  it  will  take  place  at  his  coming. 
He  shall  send  his  angels  with  a  great  sound  of  a  trumpet  to 
gather  them, — when  the  great  trumpet  shall  be  blown,  as  Isaiah 
says.  Compare  1  Cor.  15:51-54;  1  Thess.  4:16,  17.  With 
these  agree  the  following  words  of  the  apostle : — 

"Now  we  beseech  you,  brethren,  by  the  coming  of  our  Lord  Jesus  Christ, 
and  by  our  gathering  together  unto  him."    2  Thess.  2 : 1. 

But  one  may  inquire,  Can  the  gathering  of  the  elect,  the 
Israel  of  God  by  faith,  at  the  coming  of  Christ,  consistently  be 
called  the  gathering  and  the  return  of  Israel  unto  their  own 
land?  Most  assuredly  it  can;  and  it  is  so  called  by  the  ex- 
press word  of  the  Lord  himself.  That  the  resurrection  of  the 
just  will  take  place  at  the  coming  of  Christ,  all  will  admit. 
Then  we  read  the  following : — 


AN    IMPORTANT   QUESTION   SETTLED.  63 

"Prophesy  and  say  unto  tliem,  Thus  saith  the  Lord  God:  Behold,  O  my 
people,  I  will  open  your  graves,  and  cause  you  to  come  up  out  of  your  graves, 
and  bring  you  into  the  land  of  Israel.  And  ye  shall  know  that  I  am  the 
Lord,  when  I  have  opened  your  graves,  0  my  people,  and  brought  you  up 
out  of  your  graves,  and  shall  put  my  Spirit  in  you,  and  ye  shall  live,  and  I 
shall  place  you  in  your  own  land;  then  shall  ye  know  that  I  the  Lord  have 
spoken  it,  and  performed  it,  saith  the  Lord."    Eze.  37 :  12-14. 

The  opening  of  the  graves  of  all  Israel  shall  take  place 
*'  when  Christ,  who  is  our  life,  shall  appear.'*  It  is  his  voice 
that  will  raise  the  dead.  When  the  Son  of  man  comes,  the 
great  trumpet  will  be  blown,  and  the  elect  of  God  will  be  gath- 
ered from  the  four  quarters  of  the  earth.  This  is  the  only 
gathering  of  Israel  that  remains  to  be  fulfilled.  And,  all  ye 
saints  of  God,  partakers  of  the  faith  of  your  father  Abraham, 
rejoice,  for  that  day  is  near  to  come,  and  the  angels  will  gather 
every  one  who,  by  living  faith,  is  united  to  Christ,  the  heir  of 
the  promise. 

4.  The  whole  nation  of  Israel  broke  the  covenant  made 
with  them  at  Horeb,  by  which  means  they  forfeited  all  bless- 
ings promised  to  them  under  it.  And  for  this  reason  that 
covenant  was  entirely  done  away.  Jer.  31:31-34;  Heb.  8: 
6-12.  It  is  a  manifest  absurdity  to  say  that  they  have  any 
claim  to  promises  under  a  covenant  that  was  abolished  because 
they  had  forfeited  all  rights  under  it. 

5.  It  must  be  admitted  that  if  the  Israelites  have  any  claim 
to  the  fulfillment  of  special  promises,  or  if  special  blessings  re- 
main to  be  conferred  upon  them,  by  virtue  of  the  covenant 
made  at  Horeb,  then  the  abolition  of  that  covenant  was  deroga- 
tory to  their  rights  and  privileges.  If  there  are  unfulfilled 
promises  and  national  rights  still  existing  under  that  covenant, 
then  it  should  not  have  been  abolished  until  these  were  hon- 
ored. That  is  to  say,  that  they  who  teach  that  the  Jews  have 
national  rights  and  special  privileges  by  virtue  of  that  covenant, 

^  virtually  charge  God  with  the  injustice  of  abolishing  an  in- 
strument in  which  their  rights  were  vested.  But  if  there  was 
no  injustice  done  to  them  in  abolishing  that  covenant — if  they 
had  no  claim  under  it  when  it  was  abolished ;  if  they  had  for- 
feited all  the  promises  in  that  covenant  by  disobedience, — from 


64  FROM    EDEN    TO    EDEN. 

what  source  have  they  derived  the  rights  and  privileges  which 
are  now  claimed  for  them?  We  confidently  affirm  that  the 
whole  Judaizing  system  is  as  contrary  to  the  principles  of  jus- 
tice as  it  is  to  the  facts  of  the  Bible;  it  is  as  unreasonable  as  it 
is  unscriptural. 

6.  This  conclusion  may  not  be  evaded  by  saying  that  the 
promises  to  be  fulfilled  to  them  as  a  nation,  are  not  matters  of 
rights  that  they  can  claim,  but  of  gracious  promises  which  the 
Lord  made  to  them.  But  the  covenant  at  Horeb  was  based 
solely  on  obedience,  as  has  been  shown;  and  when  they  dis- 
obeyed, the  promises  were  a  nullity,  for  the  covenant  itself  was 
made  void.     See  Heb.  8:8,  9 : — 

"  Behold,  the  days  come,  saith  the  Lord,  when  I  will  make  a  new  cove- 
nant with  the  house  of  Israel  and  with  the  house  of  Judah :  not  according 
to  the  covenant  that  I  made  with  their  fathers,  in  the  day  when  I  took  them 
by  the  hand  to  lead  them  out  of  the  land  of  Egypt ;  because  they  continued 
not  in  my  covenant,  and  I  regarded  them  not,  saith  the  Lord." 

God  had  said  that  they  would  be  a  peculiar  treasure  above 
all  people  and  a  holy  nation,  if  they  would  obey.  But  they 
did  not  obey,  and  he  regarded  them  not.  There  is  no  work  of 
grace  for  any  people  except  in  the  gospel,  and  the  gospel  is  not 
national.  But  two  covenants  were  made  with  Judah  and 
Israel — the  covenant  at  Horeb,  and  the  new  covenant.  But 
the  first  is  done  away,  and  in  the  second  there  is  no  national 
work  of  grace  known ;  and  it  is  by  faith  alone  that  the  promises 
of  the  new  covenant  may  be  inherited. 

7.  Nor  can  it  be  said  that  the  promises  will  be  fulfilled  to  the 
Jews  as  a  nation,  by  their  turning  to  Christ,  and  accepting  him 
as  the  Messiah  and  their  Saviour ;  for  in  Christ  all  are  on  an 
equality.  When  the  apostle  Paul  said :  "And  if  ye  are  Christ's 
then  are  ye  Abraham's  seed,  and  heirs  according  to  the  prom- 
ise," he  also  said :  "  For  ye  are  all  the  children  of  God  by  faith 
in  Christ  Jesus.  .  .  .  There  is  neither  Jew  nor  Greek,  there 
is  neither  bond  nor  free,  there  is  neither  male  nor  female ;  for 
ye  are  all  one  in  Christ  Jesus."  Gal.  3 :  26-29.  It  is  in  respect 
to  this  very  point  of  being  Abraham's  seed,  and  heirs  according 
to  the  promise,  that  all  national  distinctions  and  privileges  are 


AN  IMPORTANT   QUESTION   SETTLED.  .      65 

obliterated.  For  he  says  in  another  place :  "  That  the  Gentiles 
should  be  fellow  heirs,  and  of  the  same  body,  and  partakers  of 
his  promise  in  Christ  by  the  gospel."  Eph.  3:6.  See  also  Eph. 
2 :  11-19 ;  Matt.  3:9;  John  8 :  38-44. 

In  all  this  it  is  not  denied  that  there  were  conditions  made 
to  Israel  in  the  covenant  at  Horeb,  and  by  the  mouths  of  the 
prophets,  which  were  never  fulfilled.  But  the  scriptures  herein 
quoted  show  that  by  their  transgressions  they  forfeited  the 
blessings  expected,  so  that  their  bestowment  was  impossible. 
The  only  promises  now  remaining  to  be  fulfilled  to  the  children 
of  men  are  those  set  forth  to  Adam,  found  in  Gen.  3,  and  fully 
presented  in  the  covenant  with  Abraham.  Not  to  be  fulfilled 
to  any  people  by  reason  of  their  natural  descent,  but  to  all  of 
all  nations  who  are  Abraham's  seed  by  faith  in  Christ. 

Conditional  promises  were  given  to  them  by  Ezekiel,  espe- 
cially in  the  latter  chapters  of  his  book ;  but  the  conditions 
were  not  regarded,  and  of  course  they  could  no  more  be  ful- 
filled than  those  noticed.  So  the  Lord  promised  to  bring  the 
Israelites,  who  were  suffering  in  Egypt,  into  the  land  of  Canaan. 
But  the  whole  generation,  with  barely  two  exceptions,  fell  in 
the  wilderness  because  of  their  unbelief  and  rebellion.  For 
an  illustration  of  God's  method  of  dealing  with  the  subjects  of 
his  promises,  take  the  case  of  Eli.  The  Lord  sent  this  message 
to  him: — 

"  I  said  indeed  that  thy  house,  and  the  house  of  thy  father,  should  walk 
before  me  forever;  but  now  the  Lord  saith,  Be  it  far  from  me ;  for  them  that 
honor  me  I  will  honor,  and  they  that  despise  me  shall  be  lightly  esteemed." 
1  Sam.  2: 30. 

The  principle  upon  which  the  Lord  acted  towards  the  Jews 
is  set  forth  in  Jer.  18: 7--10. 

"At  what  instant  I  shall  speak  concerning  a  nation,  and  concerning  a  king- 
dom, to  pluck  up,  and  to  pull  down,  and  to  destroy  it ;  if  that  nation,  against 
whom  I  have  pronounced,  turn  from  their  evil,  I  will  repent  of  the  evil  that 
I  thought  to  do  unto  them.  And  at  what  instant  I  shall  speak  concerning 
a  nation,  and  concerning  a  kingdom,  to  build  and  to  plant  it;  if  it  do  evil 
in  my  sight,  that  it  obey  not  my  voice,  then  I  will  repent  of  the  good, 
wherewith  I  said  I  would  benefit  them.  " 

Now  to  Israel  the  Lord  said  he  had  all  the  day  long  stretched 
6 


66  FROM    EDEN   TO    EDEN. 

out  his  hands  to  a  disobedient  and  gainsaying  people.  And  as 
he  spoke  by  the  mouth  of  Jeremiah,  so  will  he  do  by  Israel, 
and  by  all  people.  The  Lord  Jesus  said  directly  to  the  Jews  : 
"The  kingdom  of  God  shall  be  taken  from  you,  and  given  to  a 
nation  bringing  forth  the  fruits  thereof"  Matt.  21 :  43.  The 
words  of  the  forerunner  of  Christ  to  the  Jews  were :  "  Think 
not  to  say  within  yourselves.  We  have  Abraham  to  our  father; 
for  I  say  unto  you,  that  God  is  able  of  these  stones  to  raise  up 
children  unto  Abraham."  Matt.  3:9.  It  is  not  accident  of 
birth  which  finds  favor  with  God,  it  is  not  because  of  honored 
ancestors  that  his  blessing  abides  with  us.  He  prizes  above  all 
things  *'  the  upright  heart  and  pure,"  and  his  blessing  abides 
with  those  whose  characters  are  forming  by  faith  in  Jesus 
Christ  according  to  his  revealed  will.  And  all  will  find  their 
labor  vain  who  try  to  make  void  the  word  of  the  Lord. 


^^..J^ 


ciia<Pte&    ^^ji. 


THE  KINGDOM  AND  THE  KING. 

God  made  the  earth  to  be  inhabited  by  the  children  of  men. 
Isa.  45  :  18;  Ps.  115  :  16.  When  the  intention  was  expressed  to 
make  man,  it  was  said :  "  And  let  them  have  dominion  over 
the  fish  of  the  sea,  and  over  the  fowl  of  the  air,  and  over  the 
cattle,  and  over  all  the  earth,  and  over  every  creeping  thing  that 
creepeth  upon  the  earth."  Gen.  1 :  26.  More  may  have  been 
implied  than  is  here  expressed.  There  is  order  in  Heaven; 
some  are  appointed  to  higher  stations  than  others,  but  all  is 
harmony,  for  all  delight  to  do  the  will  of  their  Creator.  When 
the  earth  is  freed  from  the  curse,  there  will  be  different  orders 
among  the  children  of  men.  Eev.  21 :  24.  How  natural  to 
suppose  that,  had  Adam  remained  innocent,  as  the  earth  was 
filled  with  his  posterity,  great  respect  would  always  have  been 
shown  to  him,  the  head  of  the  race.  But  now  that  glory  and 
honor  will  be  borne  by  the  second  Adam. 

In  addition  to  the  gift  of  the  land,  and  the  blessing  of  the 
nations,  the  Lord  said  to  Abraham:  "And  kings  shall  come 
out  of  thee."  Gen.  17  :  6.  The  same  words  were  repeated  to 
Jacob.  Gen.  35  :  11.  And  the  idea  of  royalty  is  incorporated 
into  the  covenant  at  Horeb.  "  Ye  shall  be  unto  me  a  kingdom 
of  priests."     Ex.  19  :  6. 

In  the  days  of  Samuel  the  prophet  the  people  asked  for  a 
king.  The  motive  that  actuated  them  was  not  good;  they 
wanted  a  king  that  they  might  be  like  all  the  nations.  1  Sam. 
8 :  19,  20.  The  Lord  had  given  directions  for  their  conduct, 
with  a  view  to  keeping  them  separate  from,  and  unlike,  the 
nations.  He  was  their  ruler,  their  guide,  and  protector.  Doubt- 
less the  heathen  who  knew  not  God,  held   them  in   derision 

(67) 


68  FROM    EDEN    TO    EDEX. 

because  they  had  no  kmg,  no  visible  ruler;  and  this  may  have 
had  an  ill  effect  upon  them.  But  God,  while  he  disapproved 
of  their  request,  listened  to  them,  only  reserving  to  himself 
the  right  to  choose  their  king  for  them.  He  did  not  resign  the 
right  to  rule  over  them;  he  was  still  their  actual  sovereign, 
guiding  and  directing  their  kings  in  the  government  of  the 
kingdom. 

Samuel  w^as  directed  to  anoint  Saul,  the  son  of  Kish,  of  the 
tribe  of  Benjamin.  When  Saul  had  reigned  sixteen  years,  he 
disobeyed  the  word  of  the  Lord,  who  had  before  appointed 
Amalek  to  utter  destruction  for  their  sins.  Ex.  17 :  8-14;  Deut. 
25:17-19.  Therefore  the  Lord  rejected  Saul,  and  took  the 
kingdom  from  his  house.  Samuel  was  sent  to  Bethlehem,  and 
there  anointed  David,  the  youngest  son  of  Jesse,  of  the  tribe  of 
Judah.  This  was  about  seven  years  before  the  end  of  Saul's 
reign.  In  the  year  1055,  b.  c,  David  was  made  king  over 
Judah,  and  reigned  in  Hebron  seven  years.  At  the  end  of  that 
period  all  Israel  sought  after  him,  and  he  reigned  in  Jerusa- 
lem thirty-three  years. 

In  the  thirteenth  year  of  his  reign,  David- expressed  his 
intention  to  build  a  house  for  the  ark  of  the  Lord,  which  had 
always  rested  under  curtains  from  the  time  the  tabernacle  was 
made  by  Moses  in  the  desert  of  Arabia.  But  the  Lord  would 
not  suffer  him  to  build  a  temple  to  his  name,  because  he  had 
been  engaged  in  many  wars;  but  the  promise  was  then  made 
that  his  seed  should  build  a  house  for  the  Lord,  and  should  be 
established  upon  his  throne  forever.  The  language  of  the 
promise  was  very  expressive : — 

"  I  will  raise  up  thy  seed  after  thee,  which  shall  be  of  thy  sons;  and  I 
will  establish  his  kingdom.  He  shall  build  me  an  house,  and  I  will  establish 
his  throne  forever.  I  will  be  his  father,  and  he  shall  be  my  son ;  and  I  will 
not  take  my  mercy  away  from  him,  as  I  took  it  from  him  that  was  before 
thee ;  but  I  will  settle  him  in  mine  house  and  in  my  kingdom  forever;  and  hia 
throne  shall  be  established  forevermore."    1  Chron.  17 :  11-14. 

Thus  the  Lord  said  to  David,  he  shall  be  thy  seed  and  my 
son.  As  in  the  promise  in  Gen.  3 :  15,  and  also  in  that  to 
Abraham,  we  shall  find  in  this  to  David,  that  this  promise  to 
his  seed  does  not  refer  to  his  posterity  in  general,  nor  to  his. 


f^^/^  WE'"'"//;r  J       M' 


DAVID  ON  HIS  THRONE. 


THE  KINGDOM  AND  THE  KING.  69 

immediate  son,  but  to  one  remote,  namely,  to  Christ.  He  alone 
is  at  once  the  seed  of  David  and  the  Son  of  God. 

But  even  as  the  children  of  Israel  possessed  the  land  of 
Canaan,  so  Solomon  built  a  temple  for  the  sanctuary  of  God. 
This,  of  course,  was  a  type  of  the  real  temple,  *'the  true  taber- 
nacle "  (Heb.  8 :  2),  which  the  seed  of  promise  was  to  build. 

This  promise,  dwelt  upon  in  Ps.*89,  is  as  follows: — 

"I  have  made  a  covenant  with  my  chosen,  I  have  sworn  unto  David  my 
servant,  Thy  seed  will  I  establish  forever,  and  build  up  thy  throne  to  all 
generations."  "  His  seed  also  will  I  make  to  endure  forever,  and  his  throne 
as  the  days  of  Heaven."  "  His  seed  shall  endure  forever,  and  his  throne  as 
the  sun  before  me. '    Ps.  89  :  3,  4,  29,  36. 

Solomon  enjoyed  a  peaceable  reign  of  forty  years,  but  when 
his  son,  Eehoboam,  took  the  kingdom,  there  was  a  revolt,  and 
the  kingdom  was  divided  into  two  branches  of  Judah  and 
Israel.  This  was  975  years  b.  c.  The  kings  of  Israel,  in  order 
to  separate  themselves  entirely  from  Judah,  and  thus  maintain 
a  separate  supremacy,  corrupted  their  worship,  and  during  its 
entire  existence  there  was  not  one  truly  pious  king  in  Israel. 
Nearly  two  hundred  and  sixty  years  after  this  division  took 
place,  the  king  of  Assyria  utterly  overthrew  the  kingdom  of 
Israel,  taking  the  people  captive  and  scattering  them  in  his  own 
dominions,  and  peopling  Samaria  with  strangers.  2  Kings 
1 : 7.  About  forty  years  after  this,  677  b.  c,  the  king  of  Assyria 
took  Manasseh,  king  of  Judah,  captive,  and  carried  him  to 
Babylon,  for  he  had  done  very  wickedly,  and  the  Lord  deliv- 
ered him  into  the  hand  of  his  enemy.  And  thus  in  677,  b.  c, 
the  twelve  tribes  were  without  a  king  in  either  house. 

To  those  who  cannot  look  beyond  this  present  state  or  dis- 
pensation for  a  fulfillment  of  the  promises  to  David,  this  seems 
to  be  a  sad  commentary  on  those  promises  of  everlasting  glory 
to  his  throne  and  kingdom.  There  was  temporarily  a  change 
in  the  condition  of  the  kingdom  of  Judah.  Manasseh  hum- 
bled himself,  and  they  restored  him  to  his  throne ;  and  kings 
reigned  in  Jerusalem  about  the  space  of  seventy-five  years 
longer,  when  the  king  of  Babylon  took  Jerusalem,  and  put 
kings  over  Judah  ac(;ording  to  his  own  mind.     He  exalted 


70  FROM    EDEN   TO    EDEN. 

Zedekiah  to  be  king,  but  Zedekiah  rebelled  against  him,  and 
the  king  of  Babylon  took  him  captive  and  put  out  his  eyes, 
and  destroyed  the  temple  and  the  chief  houses  in  Jerusalem. 
This  was  588  years  before  Christ.  2  Kings  25  : 4-10;  2  Chron. 
36 :  14-20. 

The  temple  built  by  Solomon  stood  417  years,  from  1005  to 
588  B.  c.  But  before  the  utter  destruction  of  the  city,  in  the 
days  of  Jehoiakim,  b.  c.  606,  Nebuchadnezzar  came  and  took 
the  king  captive,  and  carried  away  some  of  the  vessels  of  the 
house  of  God,  and  some  of  the  goodliest  of  the  children  of 
Judah  he  took  to  Babylon,  to  be  instructed  in  the  learning  of 
the  Chaldeans.  Compare  Dan.  1:3,4;  2  Kings  20:16-18; 
Isa.  37  :  5-7.  Among  the  captives  were  Daniel  and  his  three 
brethren,  Hananiah,  Mishael,  and  Azariah,  of  the  children  of 
Judah. 

It  was  only  about  five  years  before  the  captivity  of  Zedekiah, 
and  the  destruction  of  the  temple  and  the  city,  that  the  prophet 
Ezekiel  spoke  of  the  utter  subversion  of  the  kingdom,  and  also 
of  its  future  restoration,  as  follows : — 

"  And  thou,  profane  wicked  prince  of  Israel,  whose  day  is  com'e,  when 
iniquity  shall  have  an  end,  thus  saith  the  Lord  God :  Remove  the  diadem, 
and  take  oflf  the  crown ;  this  shall  not  be  the  same ;  exalt  him  that  is  low, 
and  abase  him  that  is  high.  I  will  overturn,  overturn,  overturn  it,  and  it 
shall  be  no  more,  until  he  come  whose  right  it  is,  and  I  will  give  it  him." 
Eze.  21 :  25-27. 

The  kingdom,  the  crown,  had  passed  under  various  changes. 
After  many  wars  it  was  taken  by  the  king  of  Babylon,  who  set 
rulers  in  Judah  according  to  his  will.  But  under  Zedekiah,  a 
most  rebellious  prince,  the  prophet  said,  "  it  shall  be  no  more  " 
— it  shall  be  utterly  cast  down,  "  until  he  come  whose  right  it 
is."  And  whose  is  the  right  to  the  kingdom  and  throne  of 
David?  It  is  the  right,  by  an  unfailing  promise,  of  that  cer- 
tain one  of  the  seed  of  David,  who,  said  the  Lord,  ^'  shall  be 
my  son."  In  his  right  it  shall  endure  as  the  sun,  even  as  the 
days  of  Heaven.  And  more  than  a  hundred  years  before  this 
time,  another  prophet  spoke  of  this  : — 

"And  thou,  O  tower  of  the  flock,  the  stronghold  of  the  daughter  of 
Zion,  unto  thee  shall  it  come,  even  the  first  dominion ;  the  kingdom  shall 
come  to  the  daughter  of  Jerusalem."    Micah  4 :  8. 


THE  KINGDOM  AND  THE  KING.  71 

The  first  dominion  was  that  which  was  given  to  Adam — 
dominion  over  all  the  earth.  The  tower  of  the  flock  is  no  other 
than  the  seed  of  the  woman — the  seed  of  Abraham.  He  is 
heir  of  the  world,  and  through  him  shall  the  kingdom  come  to 
the  daughter  of  Jerusalem.  This  is  a  most  interesting  proph- 
ecy, connecting  the  first  dominion — the  original  gift  of  the 
earth — with  the  kingdom  which  the  seed  of  David  shall  inherit. 
All  prophecy,  all  promise,  all  hope,  centers  in  the  stronghold, 
the  tower  of  the  flock.  As  the  seed  of  the  woman,  he  will 
bruise  the  head  of  the  serpent,  and  recover  the  lost  dominion. 
As  the  seed  of  Abraham  he  is  the  heir  of  the  world,  and  a 
blessing  to  all  nations.  As  the  seed  of  David,  he  will  possess 
the  kingdom  forever,  and  his  throne  shall  endure  as  the  sun, 
even  as  the  days  of  Heaven.  As  the  Son  of  God,  he  will  save 
his  people  from  their  sins,  and  restore  life  to  the  race  of  Adam; 
to  all  who  accept  his  salvation.  All  blessings  come  through 
him.     Let  all  blessing  and  honor  and  glory  be  paid  to  him. 

About  fifteen  years  before  the  destruction  of  the  city  of 
Jerusalem  and  the  temple,  in  the  third  year  of  the  captivity  of 
Daniel  and  his  brethren,  a  prophecy  of  the  restoration  of  the 
kingdom  was  given  by  means  of  a  dream  to  Nebuchadnezzar, 
and  its  wonderful  interpretation  by  Daniel.  This  is  of  greater 
interest  than  the  prophecies  that  had  preceded  it,  inasmuch  as 
it  gives  a  series  of  events  easily  understood  by  all,  thereby 
beginning  to  open  to  us  the  time  of  the  restoration  of  the  king- 
dom and  throne  of  David.  This  dream  was  given  to  Neb- 
uchadnezzar by  the  Lord,  for  the  express  purpose  of  making 
known  what  shall  be  in  the  last  days.  Dan.  2 :  28.  The  king 
was  reflecting  upon  the  future,  with  a  strong  desire  to  look  into 
its  secrets;  and  the  Lord  caused  him  to  understand  according 
to  his  desire. 

The  interpretation  of  this  dream  was  given  under  very 
peculiar  circumstances.  The  dream  troubled  the  king,  though 
he  could  not  remember  it.  This  resembled  a  freak  of  the 
mind  with  which  we  are  all  acquainted.  We  are  often  troubled 
or  perplexed  over  our  inability  to  call  to  mind  that  which 
seems  so  near  to  our  remembrance,  but  still  eludes  its  grasp. 


72  FROM    EDEN   TO    EDEN. 

In  this  dilemma  the  king  resorted  to  his  wise  men,  many  of 
whom  professed  knowledge  which,  if  they  had  possessed  it, 
should  have  served  them  in  this  emergency.  He  demanded 
that  they  should  both  tell  him  the  dream,  and  give  him  the 
interpretation.  Some  have  denounced  this  as  a  most  unreasoD- 
able  demand.  But  when  we  consider  the  pretensions  of  the 
astrologers  and  soothsayers,  for  such  were  some  of  them,  we 
cannot  call  the  demand  unreasonable.  They  asked  him  to  tell 
them  the  dream,  promising  then  to  give  the  interpretation.  The 
king  was  apparently  so  disappointed  in  them;  that  he  lost  all 
confidence  in  their  professions  and  promises.  Perceiving  the 
character  of  their  pretensions  to  superior  wisdom,  he  accused 
them  of  having  "  prepared  lying  and  corrupt  w^ords ;  "  for  if 
he  should  tell  them  the  dream,  it  would  not  require  any  great 
amount  of  ingenuity  to  invent  some  kind  of  interpretation. 
"  Tell  me  the  dream,"  said  he,  "  and  then  I  shall  know  that  ye 
can  show  me  the  interpretation  thereof."  Dan.  2:9.  If  they 
failed  to  do  this,  he  decreed  that  they  should  all  be  put  to 
death.  The  alternative  was  terrible,  but  they  were  compelled 
to  confess  that  they  could  not  do  it ;  that  it  required  a  wisdom 
greater  than  was  possessed  by  any  that  dwelt  on  the  earth. 
There  was  no  chance  for  them  to  practice  their  wonted  decep- 
tion ;  they  well  knew  that  they  could  not  invent  anything  that 
the  king  would  recognize  as  his  dream. 

Daniel  and  his  brethren  had  not  been  directly  appealed  to 
by  the  king,  but  inasmuch  as  they  were  counted  among  the 
wise  men  of  Babylon,  the  officer  who  was  appointed  to  execute 
the  king's  decree  sought  them  to  put  them  to  death.  But 
Daniel  desired  time,  which  was  granted,  and  the  young  cap- 
tives betook  themselves  to  prayer,  and  the  Lord  revealed  to 
Daniel  both  the  dream  and  its  interpretation.  This  saved  not 
only  the  lives  of  Daniel  and  his  brethren,  but  of  all  the  pro- 
fessedly wise  men;  for  the  matter  being  revealed,  the  king  was 
content  to  let  them  all  live. 

The  dream  was  related  to  the  king  in  the  following  words: — 

"Thou,  O  king,  sa west,  and  behold  a  great  image.  This  great  image, 
whose  brightness  was  excellent,  stood  before  thee;   and  the  form  thereof 


THE  KINGDOM  AND  THE  KING.  73 

was  terrible.  This  image's  head  was  of  fine  gold,  his  breast  and  his  arms  of 
silver,  his  belly  and  liis  sides  of  brass,  his  legs  of  iron,  his  feet  part  of  iron 
and  part  of  clay.  Thou  sawest  till  that  a  stone  was  cut  out  without  hands, 
which  smote  the  image  upon  his  feet  that  were  of  iron  and  clay,  and  brake 
them  to  pieces.  Then  was  the  iron,  the  clay,  the  brass,  the  silver,  and  the 
gold,  broken  to  pieces  together,  and  became  like  the  chaff  of  the  summer 
threshing  floors;  and  the  wind  carried  them  away,  that  no  place  was  found 
for  them ;  and  the  stone  that  smote  the  image  became  a  great  mountain,  and 
filled  the  whole  earth."    Dan.  2 :  31-35. 

The  test  that  the  king  put  upon  the  wise  men  was  a  severe 
one,  but  here  it  was  perfectly  met.  How  must  the  great  king 
have  been  struck,  as  the  young  Hebrew  captive — a  mere  boy — 
stood  before  him  and  declared  to  him  his  secret  thoughts,  and 
every  particular  of  his  dream,  which  he  had  forgotten.  Now 
it  all  flashed  clearly  upon  his  mind;  he  knew  that  that  wa? 
what  he  saw  in  his  dream,  and  he  had  all  confidence  that  this 
young  captive  was  capable  of  giving  him  the  correct  interpre- 
tation. 

But  Daniel  disclaimed  having  any  wisdom  to  reveal  the 
king's  secret.  He  said  also  that  neither  astrologer,  magician, 
nor  soothsayer,  could  make  it  known. 

"  But  there  is  a  God  in  Heaven  that  revealeth  secrets,  and  maketh  known 
to  the  king  Nebuchadnezzar  what  shall  be  in  the  latter  days."  "  But  as  for  me, 
this  secret  is  not  revealed  to  me  for  any  wisdom  that  I  have  more  than  any 
living,  but  for  the  intent  that  the  interpretation  may  be  made  known  to  the 
king,  and  that  thou  mightest  know  the  thoughts  of  thy  heart."   Dan.  2  :  28, 30. 

The  margin  of  the  English  Version  is  here  copied,  it  being 
the  correct  reading.  Dr.  Barnes  says :  "  The  margin  is  the  more 
correct  rendering,  and  should  have  been  admitted  into  the  text." 
The  Revised  Version  has  adopted  it. 

The  common  English  rendering  of  verse  30  is  not  only 
incorrect,  but  it  does  great  injury  to  the  prophecy  as  being  a 
revelation  from  God  of  what  shall  be  in  the  last  days.  The 
common  reading  implies  that  the  matter  was  made  known  for 
the  sake  of  those  who  should  interpret  it,  which  is  altogether  a 
wrong  idea.  It  would  effectually  make  it  of  private  interj)re- 
tion.  Prophecy  is  not  given  to  answer  any  personal  ends. 
The  whole  matter,  both  the  dream  and  the  interpretation,  was 
for  the  purpose  of  making  known  what  shall  be  in  the  last 


74  >       FROM    EDEN    TO   EDEN. 

days,  and  when  the  kingdom  of  Israel,  that  was  being  sub- 
verted, should  be  restored,  and  the  throne  and  the  crown  given 
to  him  whose  right  it  is. 

And  being  such,  it  was  not  for  Nebuchadnezzar  alone,  nor 
for  those  of  that  age.  It  is  the  beginning  of  one  of  the  most 
important  chains  of  prophecy  in  all  the  Bible.  All  the  cir- 
cumstances give  the  most  undoubted  assurance  that  the  Lord 
has  therein  made  known  to  all  his  people  what  shall  be  in  tho 
last  days.  In  examining  the  interpretation  each  particular 
will  be  noticed  as  we  pass. 

Verse  36.  "This  is  the  dream;  and  we  will  tell  the  interpretation 
thereof  before  the  king." 

In  verse  30,  Daniel  frankly  declared  that  he  had  no  wisdom 
above  others  to  tell  the  dream;  he  gave  all  the  honor  to  the 
God  of  Heaven.  Here  he  says:  "We  will  tell  the  interpreta- 
tion," including  his  brethren  in  making  known  the  interpreta- 
tion. It  was  in  answer  to  their  united  prayer  that  it  was  mado 
known  to  Daniel. 

Verses  37,  38.  "  Thou,  O  king,  art  a  king  of  kings ;  for  the  God  of  Heaven 
hath  given  thee  a  kingdom,  power,  and  strength,  and  glory.  And  whereso- 
ever the  children  of  men  dwell,  the  beasts  of  the  field  and  the  fowls  of  the 
heaven  hath  he  given  into  thine  hand,  and  hath  made  thee  ruler  over  them 
all.    Thou  art  this  head  of  gold." 

Several  interesting  points  are  here  presented  for  considera- 
tion. 

1.  The  God  of  Heaven  had  ordered  the  kingdom  of  Baby- 
lon for  purposes  of  his  own.  He  selected  Babylon  to  chastise 
his  people  for  their  sins.  He  made  it  a  surpassingly  glorious 
kingdom,  to  represent  the  gradation  of  events  and  kingdoms 
in  the  world,  even  to  the  last  days.  It  was  the  most  glorious 
kingdom  that  has  ever  existed,  being  fairly  represented  by  its 
capital  city,  the  like  of  which  never  existed,  either  before  or 
since. 

'2.  Nebuchadnezzar  was  king  over  the  kings  of  the  earth.  In 
describing  his  greatness  and  the  extent  of  his  rule,  the  words  of 
Daniel,  in  a  most  striking  manner,  agree  with  the  terms  of  the 
original  gift  of  the  dominion  to  Adam,  namely,  over  the  beasts 


THE  KINGDOM  AND  THE  KING.  75 

of  the  field,  and  the  fowls  of  the  heaven,  wheresoever  the  chil- 
dren of  men  dwelt,  that  is,  over  all  the  earth.  In  this  we  get 
the  first  idea  of  the  full  intent  of  this  revelation,  as  more  clearly- 
set  forth  in  the  interpretation  in  verses  44,  45,  as  will  be  noticed 
when  we  come  to  those  texts. 

3.  By  comparison  of  the  Scriptures  we  learn  that  in  all 
cases  the  king  represents  the  kingdom  over  which  he  rules; 
and  Nebuchadnezzar  was  the  head  of  gold,  inasmuch  as  he 
stood  at  the  head  of  an  empire  which  was  well  symbolized  by 
the  most  precious  metal.  The  distinction  of  empire  and  king- 
dom is  not  known  in  the  Scriptures. 

Verse  39.    "  And  after  thee  shall  arise  another  kingdom  inferior  to  thee." 

The  succession  was  not  merely  of- a  king,  but  of  a  king- 
dom. This  next  kingdom  is  represented  in  the  dream  by  the 
breast  and  arms  of  silver.  What  this  kingdom  was  may  be 
easily  learned  from  this  book  of  Daniel's  prophecy.  In  chap- 
ter 5  we  read  that  Belshazzar,  king  of  Babylon,  made  a  great 
feast  to  a  thousand  of  his  lords;  and  wdiile  drinking  wine 
before  them,  he  commanded  to  bring  the  vessels  which  his 
father  (grandfather)  Nebuchadnezzar,  had  taken  from  the  tem- 
ple in  Jerusalem,  "  that  the.  king,  and  his  princes,  his  wives, 
and  his  concubines,  might  drink  therein."  While  committing 
this  act,  they  **  praised  the  gods  of  gold,  and  of  silver,  of  brass, 
of  iron,  of  wood,  and  of  stone."  The  circumstances  of  that 
night,  not  related  in  the  Scriptures,  but  w^ell  known  in  history, 
must  be  briefly  noticed. 

The  royal  houses  of  the  Medes  and  the  Persians  were  united 
by  marriage.  There  was  war  between  the  Medes  and  the 
Babylonians,  and  Darius,  king  of  the  Medes,  was  aided  by  the 
Persians  under  Cyrus,  their  prince,  the  nephew  of  Darius. 
Cyrus  was  an  able  general,  and  the  whole  empire  had  sub- 
mitted to  his  arms,  except  Babylon,  the  imperial  city.  This 
he  besieged.  But  the  city  was  so  well  prepared  for  a  siege,  that 
it  could  have  held  out  for  an  indefinite  time  if  it  had  been 
faithfully  guarded.  History  informs  us  that  there  w^ere  pro- 
visions within  the  city  for  a  siege  of  twenty  years,  while  the 


76  FROM    EDEN    TO    EDEN. 

squares  were  so  spacious  that  very  large  gardens  were  found 
everywhere.  There  was  much  land  within  the  walls  available 
for  raising  provisions,  and  it  was  exceedingly  productive.  The 
walls  were  very  high  and  strong,  the  entrances  being  guarded 
by  heavy  gates  of  brass.  From  their  high  walls  the  Babylon- 
ians laughed  their  besiegers  to  scorn,  considering  any  means  of 
defense  useless,  aside  from  the  security  offered  by  their  walls, 
and  believing  that  the  besiegers  would  in  time  become  con- 
vinced of  the  folly  of  their  efforts. 

But  wickedness  almost  invariably  attends  upon  the  steps  of 
worldly  prosperity;  and  Babylon  had  filled  up  the  cup  of  her 
iniquity,  and  the  Lord  had  spoken  by  his  prophets,  saying  that 
it  should  be  not  only  overthrown,  but  utterly  destroyed.  To 
all  human  appearance,  no  power  could  overthrow  it.  Infidels 
might  scoff  at  the  prophecy,  but  no  word  of  the  prophets  of 
God  has  ever  failed,  however  improbable  its  fulfillment  ap- 
peared at  the  time  it  was  given.  While  Belshazzar  and  his 
proud  princes  were  in  the  midst  of  their  drunken  revelry^ 
praising  the  gods  of  their  own  making,  and  insulting  the"  God 
of  Israel,  defying  him  by  the  sacrilegious  use  pf  the  vessels 
consecrated  to  his  service  in  Jerusalem,  suddenly  they  were 
startled  by  the  appearance  of  the  fingers  of  a  man's  hand 
writing  upon  the  wall  of  the  royal  banqueting  house.  In- 
stantly their  boasting  was  turned  to  consternation,  and  the 
king  was  so  affrighted  that  "  his  knees  smote  one  against 
another."  The  astrologers,  the  Chaldeans,  and  the  soothsayers 
were  called,  but  they  could  not  make  known  that  which  was 
written.  It  appears  that,  in  the  changes  of  rulers,  Daniel  was 
neglected  if  not  forgotten ;  but  when  the  queen  called  attention 
to  his  having  made  known  the  dreams  of  Nebuchadnezzar,  he 
was  sent  for,  and  read  the  writing  to  the  king. 

But  first  he  uttered  a  most  fitting  rebuke  to  the  proud  and 
insolent  Belshazzar.  He  reminded  him  of  the  benefits  which 
God  had  conferred  on  his  grandfather,  Nebuchadnezzar,  and 
of  his  having  been  driven  from  his  kingdom  because  of  his 
forgetfulness  of  God.  "  And  thou,  his  son,  0  Belshazzar,  hast 
not  humbled  thine  heart,  though  thou  knewest  all  this;  but 


THE  KINGDOM  AND  THE  KING.  77 

hast  lifted  up  thyself  against  the  Lord  of  Heaven."     He  then 
read  the  writing  upon  the  wall,  as  follows: — 

"  And  this  is  the  writing  that  was  written :  MENE,  MENE,  TEKEL,, 
UPHARSIN."    Dan.  5:  25. 

Many  conjectures,  all  quite  useless,  have  been  indulged  in, 
as  to  the  character  in  which  these  words  were  written.  Im- 
plicit reliance  upon  the  record  must  lead  us  to  believe  just 
what  it  says,  "This  is  the  writing  that  was  written; '^  the 
words  set  down  in  the  record  must  have  been  the  identical 
words  upon  the  wall.  The  words  are  Chaldaic,  but  this  is  so 
closely  related  to  the  Hebrew,  that  the  words,  very  much  alike, 
arn  found  in  both  languages.  If  they  were  written  in  the  same 
form  in  w^hich  they  are  transmitted  to  us,  it  would  make  the 
truthfulness  of  the  interpretation  more  directly  apparent  to  all 
who  heard  Daniel  speak.  As  in  the  case  of  the  dream  of 
Nebuchadnezzar,  where  the  test  put  upon  the  wise  men  was 
such  as  to  make  sure  to  the  king  that  the  interpretation  was 
correct,  so  here,  if  the  words  were  those  which  were  common  to 
the  Chaldeans,  it  would  show  to  all  present  that  the  interpreta- 
tion had  a  close  relation  to  the  words  that  were  written.  On  the 
other  hand,  if  they  were  written  in  some  form  not  at  all  known 
to  those  present,  the  interpetation  would  lack  the  certainty,  in 
their  minds,  which  would  attach  to  it  if  they  had  a  knowledge 
of  the  words. 

The  wise  men  were  unable  to  explain  them,  which  is  the 
sense  in  which  their  inability  to  read  them  should  be  taken. 
No  one,  except  he  were  inspired  of  the  God  of  Heaven,  could 
possibly  tell  what  was  meant  by  the  -words  themselves.  Cer- 
tainly, Daniel,  by  his  own  wisdom,  could  no  more  tell  that 
MENE,  which  simply  means  "  he  hath  numbered,"  meant  that 
God  had  numbered  and  finished  the  kingdom,  than  he  could 
tell  what  the  divisions  meant  in  the  image  of  Nebuchadnezzar's 
dream.  And  the  same  may  be  said  of  TEKEL,  which  only 
means  weighed,  or,  "  he  has  weighed."  Inspiration  was  neces- 
sary to  determine  that  it  meant,  "  Thou  are  weighed  in  the 
balances,  and  art  found  wanting."  And  no  less  difficulty 
attends  the  word  UPHARSIN.     The  prefix  U  (sound  of  oo),  is 


78  FROM    EDEN   TO    EDEN. 

the  conjunction,  and  Pah-ras  means,  he  divided;  parsin  is  the 
same  word,  with  the  Chaldaic  plural  termination.  The  change 
in  the  form  of  the  words  which  Daniel  made  in  the  interpreta- 
tion would  certainly  lead  to  the  conclusion  that  is  here  adopted, 
namely,  that  he  was  examining  words  in  their  own  language, 
just  as  they  are  written.  With  a  different  pointing,  and 
thereby  with  a  different  pronunciation,  this  last  word  means 
the  Persian.  But  there  was  no  reference,  by  any  construction, 
to  the  Medes,  though  there  was  to  the  Persians.  Yet  the  hear- 
ers could  readily  see  the  force  of  the  interpretation  when  it  was 
said  the  kingdom  was  numbered,  and  finished,  and  divided,  for 
they  all  knew  that  the  united  forces  of  the  Medes  and  Persians 
were  at  that  moment  surrounding  the  city.  And  thus,  as  has 
been  remarked,  the  interpretation  was  much  more  forcible  and 
convincing  if  the  words  were  written  with  the  characters  known 
at  least  to  the  wise  men  who  were  present ;  and  of  course  the  more 
generally  they  were  known,  the  more  effect  would  the  interpre- 
tation have  on  the  minds  of  the  vast  assembly 

Now  turn  again  to  the  facts  of  history.  Cyrus  caused  a  new 
channel  to  be  made  for  the  Euphrates,  and  made  excavations 
on  the  plain,  to  receive  the  waters  when  he  wished  to  divert 
them  from  the  channel  that  ran  under  the  walls  and  through 
the  city.  Yet  all  this  labor  would  have  been  useless  to  him 
had  the  city  been  continually  guarded  with  diligence  and  care; 
for,  inside  the  city,  walls  were  built  on  the  banks  of  the  river, 
so  that  if  any  passed  the  outer  wall  and  followed  the  bed  of  the 
river  inside  the  city,  they  would  still  be  as  effectually  shut  out 
from  communication,  with  the  city  or  from  entering  it,  as  if 
they  were  entirely  outside,  unless  the  gates  were  open  which 
led  to  or  across  the  river.  But  the  prophet  of  God  had  spoken 
the  word  that  Babylon  should  be  destroyed,  and  Providence 
was  on  the  side  of  the  besieging  army.  An  occasion  was  soon 
offered  to  Cyrus  to  take  advantage  of  the  preparation  that  he 
had  made.  Rollin,  in  his  "  Ancient  History,"  thus  speaks  of 
it:— 

"  As  soon  as  Cyrus  saw  that  the  ditch,  which  they  had  long  worked 
upon,  was  finished,  he  began  to  think  seriously  of  the  execution  of  his  vast 


THE  KINGDOM  AND  THE  KING.  79 

design,  which  as  yet  he  had  communicated  to  nobody.  Providence  soon 
furnished  liim  with  as  fit  an  opportunity  for  this  purpose  as  he  could  desire. 
He  was  informed  that  in  the  city  a  great  festival  was  to  be  celebrated ;  and 
that  the  Babylonians,  on  occasions  of  that  solemnity,  were  accustomed  to 
pass  the  whole  night  in  drinking  and  debauchery."  Vol.  1.,  p.  30,  Harpers, 
1865. 

Knowing  all  this,  Cyrus  judged  that  diligence  in  guarding 
the  city  would  be  relaxed;  and  those  within  deemed  it  impossi- 
ble for  the  enemy  to  pass  the  main  or  outer  walls.  Turning 
the  waters  into  the  new  channels  that  he  had  cut,  the  river  bed 
under  the  walls  and  through  the  city  was  soon  dry  enough  for 
the  soldiers  to  pass  within.  Xenophon,  quoted  by  Dr.  Barnes, 
Notes  on  Dan.  5  :  30,  said  that  Cyrus  and  his  generals  had  an 
idea  that  the  gates  inside  the  city  would  be  left  open,  as  all 
inside  the  city  would  naturally  join  in  the  revelry.  He 
said : — 

"And  indeeid  those  who  were  with  Gobryas  said  that  '  it  would  not  be 
wonderful  if  the  gates  of  the  palace  should  be  found  open,  as  the  whole 
city  that  night  seemed  to  be  given  up  to  revelry.'  He  then  says  that  as 
they  passed  on,  after  entering  the  city,  of  those  whom  they  encountered, 
part,  being  smitten,  died,  part  fled  again  back,  and  part  raised  a  clamor. 
But  those  w^ho  were  with  Gobryas  also  raised  a  clamor  as  if  they  also  joined 
in  the  revelry,  and  going  as  fast  as  they  could,  they  came  soon  to  the  palace 
of  tlie  king.  But  those  who  were  with  Gobryas  and  Gadates  being  arrayed, 
found  the  gates  of  the  palace  closed,  but  those  who  were  appointed  to  go 
against  the  guard  of  the  palace  fell  upon  them  when  drinking  before  a  great 
light,  and  were  quickly  engaged  with  them  in  hostile  combat.  Then  a  cry 
arose,  and  they  who  were  within  having  asked  the  cause  of  the  tumult,  the 
king  commanded  them  to  see  what  the  affair  was,  and  some  of  them  rush- 
ing out  opened  the  gates.  So  when  they  who  were  with  Gadates  saw  the  gates 
open,  they  rushed  in,  and  pursuing  those  who  attempted  to  return,  and  smit- 
ing them,  they  came  to  the  king,  and  they  found  him  standing  with  a  drawn 
sword.  And  those  who  were  with  Gadates  and  Gobryas  overpowered  him ; 
and  those  who  were  with  him  were  slain — one  opposing,  and  one  fleeing, 
and  one  seeking  his  safety  the  best  way  he  could.  .  .  .  When  it  was 
day,  and  they  who  had  the  watch  over  the  towers  learned  that  the  city  was 
taken,  and  that  the  king  was  dead,  they  also  surrendered  the  towers." 

The  result  is  thus  briefly  stated  in  Dan.  5 :  30,  31 :  "  In  that 
night  was  Belshazzar  the  king  of  the  Chaldeans  slain.  And 
Darius  the  Median  took  the  kingdom." 

Thus  ended  the  kingdom  of  the  Chaldeans,  the  empire  rep- 
resented by  the  head  of  gold  in  the  great  image  of  Nebuchad- 


80  FROM    EDEN    TO    EDEN. 

nezzar's  dream.  The  overthrow  took  place  b.  c.  538 — sixty- 
five  years  after  the  dream  was  given ;  sixty-eight  years  after 
the  captivity  when  Daniel  and  others  were  brought  to  Baby- 
lon; sixty-one  years  after  Nebuchadnezzar  made  Zedekiah 
king  of  Jerusalem ;  and  fifty  years  after  the  temple  and  the 
city  of  Jerusalem  were  destroyed.  Thus  wondrously  does  God 
fulfill  his  word,  and  thus  plainly  do  the  Scriptures  and  histor^^ 
agree  in  giving  the  succession  of  empire,  showing  that  the 
breast  and  arms  of  silver,  in  the  image  of  the  dream  of  Nebu- 
chadnezzar, represented  the  united  houses  of  the  Medes  and  the 
Persians. 

We  now  return  to  the  words  of  Daniel  in  the  interpretation. 

Dan.  2:39.  "And  another  third  kingdom  of  brass,  which  shall  bear  rule 
over  all  the  earth." 

This  third  kingdom  answered  to  the  body  of  the  image 
which  was  of  brass,  the  third  metal  mentioned.  And  the 
identity  of  this  kingdom  is  as  easily  determined  as  that  of  the 
Medes  and  Persians.  In  chapter  8  is  the  record  of  a  vision 
that  Daniel  had  in  the  third  year  of  the  reign  of  Belshazzar, 
He  was  in  Elam,  which  had  been  an  independent  kingdom, 
and  as  a  province  of  Babylon  preserved  its  capital  and  palace. 
See  Dan.  8 : 2.  Daniel  said  that  in  this  vision  he  saw  a  ram 
which  had  two  horns,  and  one  was  higher  than  the  other,  and 
the  higher  came  up  last.  And  the  ram  became  great  and  did 
according  to  his  will.  And  then  he  saw  a  he  goat  which 
came  from  the  west,  which  ran  unto  the  ram  in  the  fury  of  his 
power  and  brake  his  two  horns,  and  stamped  upon  him  ;  and 
the  goat  became  very  great.  Other  points  in  the  history  of 
these  beasts  are  passed  by  for  the  present,  as  it  is  only  the  pur- 
pose here  to  show  w^hat  they  represent.  The  angel  Gabriel 
was  commanded  to  explain  the  vision  to  Daniel,  and  of  these 
beasts  he  said:  ''The  ram  which  thou  sawest  having  tw^o 
horns,  are  the  kings  of  Media  and  Persia.  And  the  rough  goat 
is  the  king  [or  kingdom]  of  Grecia." 

Here  it  is  seen  that  the  Medes  and  Persians,  represented  by 
the  breast  and  arms  of  silver  in  the  image,  were  overthrown 


THE   KINGDOM    AND    THE    KING.  81 

by  Grecia,  which  of  course  is  represented  by  the  next  metal, 
the  body  of  brass  of  the  image.  That  the  kingdom  of  the 
Medes  and  Persians  was  overthrown  by  the  Grecians,  is  so  well 
known  that  it  is  unnecessary  to  quote  history  to  further  show 
the  fulfillment  of  the  prophecy  in  this  particular.  Thus  we 
jaave  three  parts  of  the  image  well  and  clearly  explained, 
namely,  the  gold,  the  silver,  and  the  brass — Babylon,  Medo- 
Persia,  and  Grecia. 

Dan.  2 :  40.  "And  the  fourth  kingdom  shall  be  strong  as  iron ;  forasmuch 
as  iron  breaketh  in  pieces  and  subdueth  all  things;  and  as  iron  that  break- 
eth  all  these,  shall  it  break  in  pieces  and  bruisOo" 

It  will  be  noticed  that  the  dream  of  Nebuchadnezzar,  and 
its  interpretation,  show  that  just  four  great  empires  should  rule 
over  the  earth.  And  it  appears  that  the  first,  the  gold,  was  to 
be  the  most  glorious,  while  the  fourth,  the  iroii,  was  to  be  the 
strongest.  The  first  three  are  named  in  the  prophecy,  as  we 
have  seen.  The  fourth  is  not ;  but  it  is  brought  to  view  in 
other  scriptures,  and  abundantly  identified  in  history.  Thus 
we  read  in  Luke  2:1,  that  their  went  out  a  decree  from  Csesar 
Augustus  that  all  the  world  should  be  taxed.  Csesar  Augustus 
was  emperor  of  Eome,  and  Rome  was  the  only  empire  that 
has  existed  since  the  rise  and  fall  of  the  kingdom  of  Alexander 
the  Grecian,  that  had  power  to  tax  the  world.  This  expression 
proves  universality  of  dominion,  such  as  was  held  by  Babylon, 
Persia,  and  Greece,  the  first  three  parts  of  the  great  image. 
No  king  can  tax  beyond  his  jurisdiction,  and  no  part  of  the 
whole  world  could  resist  the  power  of  Rome. 

The  description  of  the  action  of  this  empire,  as  given  by 
Daniel,  is  very  expressive^  ''As  the  iron  that  breaketh  all 
these,  shall  it  break  in  pieces  and  bruise."  Its  rise  to  uni- 
versal supremacy  was  emphatically  by  a  breaking  and  bruis- 
ing procesSo  Its  rise  was  not  by  a  sudden  overthrow  of  a  rul- 
ing empire,  as  was  the  case  with  the  Persians  and  the  Greeks. 
The  empire  of  Alexander  was  already  divided  into  four  parts, 
as  was  prophesied  in  Daniel  7  and  8.  Of  course  no  one  of 
four  kingdoms  could  be  as  strong  as  one  universal  kingdom. 
These  divisions  caused  the  Romans  to  carry  on  their  conquests 
6 


82  FROM    EDEN   TO   EDEN. 

in  almost  every  direction,  and  almost  everywhere;  and  this 
again  led  to  their  having  a  closer  supervision  over  all  parts  of 
the  world  than  did  their  predecessors.  On  this  text,  Dr.  Barnes 
says : — 

"  Nothing  could  better  characterize  the  Roman  power  than  this.  Eveiy- 
thing  was  crushed  before  it.  The  nations  which  they  conquered  ceased  to 
be  kingdoms,  and  were  reduced  to  provinces,  and  as  kingdoms  they  were 
blotted  out  from  the  list  of  nations." 

Concerning  the  strength  and  extent  of  the  R-oman  empire, 
and  the  w^atchfulness  which  the  emperors  exercised  over  this 
vast  domain,  Gibbon  thus  testifies : — 

"  But  the  empire  of  the  Romans  filled  the  world,  and  when  that  empire 
fell  into  the  hands  of  a  single  person,  the  world  became  a  safe  and  dreary 
prison  for  his  enemies.  The  slave  of  imperial  despotism,  whether  he  was 
compelled  to  drag  his  gilded  chain  in  Rome  and  the  Senate,  or  to  wear  out 
a  life  of  exile  on  the  barren  rock  of  Seriphus,  or  the  frozen  banks  of  the 
Danube,  accepted  his  fate  in  silent  despair.  To  resist  was  fatal,  and  it  was 
impossible  to  fly.  On  every  side  he  was  encompassed  with  a  vast  extent  of 
sea  and  land,  which  he  could  never  hope  to  traverse  without  being  discov- 
ered, seized,  and  restored  to  his  irritated  master.  Beyond  the  frontiers,  his 
anxious  view  could  discover  nothing,  except  the  ocean,  inhospitable  deserts, 
hostile  tribes  of  barbarians,  of  fierce  manners  and  unknown  languages,  or 
dependent  kings,  who  would  gladly  purchase  the  emperor's  protection  by 
the  sacrifice  of  an  obnoxious  fugitive.  Wherever  you  are,  said  Cicero,  to 
the  exiled  Marcellus,  remember  that  you  are  equally  within  the  power  of 
the  conqueror."     Decline  and  Fall,  chap.  3,  paragraph  37. 

Dr.  George  Weber,  professor  at  Heidelberg,  in  his  "Uni- 
versal History,"  says: — 

"  It  was  under  Augustus  that  the  Roman  empire  possessed  the  greatest 
power  abroad,  and  the  highest  cultivation  at  home.  It  extended  from  the 
Atlantic  ocean  to  the  Euphrates,  and  from  the  Danube  and  Rhine  to  the 
Atlas  and  falls  of  the  Nile."    P.  102,  Brewer  &  Tileston,  Boston,  1853. 

The  Romans  were  well  represented  by  the  iron,  not  only  in 
the  strength  of  their  empire,  but  in  the  cruelty  of  their  disposi- 
tions. They  were  iron-hearted,  delighting  in  shedding  human 
blood.  Titus  was  considered  one  of  the  mildest  of  Eoman 
conquerors,  the  most  benignant  of  Roman  rulers,  so  that  his 
subjects  gave  him  the  title  of 'Hhe  delight  of  the  human  race;" 
yet  Josephus,  speaking  of  his  conquest  of  the  Jews,  said: — 
•    **  While  Titus  w^as  at  Csesarea,  he  solemnized  the  birthday  of  his  brother 


THE  KINGDOM  AND  THE  KING.  83 

after  a  splendid  manner,  and  inflicted  a  great  deal  of  the  punishment  in- 
tended for  the  JevAS  in  honor  of  him ;  for  the  number  of  those  who  were 
slain  in  fighting  with  the  beasts,  and  were  burnt,  and  fought  with  one  an- 
other, exceeded  two  thousand  five  hundred."    Wars,  Book  7,  chap.  3,  sec.  1. 

At  Berytus,  a  city  of  Phoenicia,  he  celebrated  the  birthday 
of  his  father  in  a  similar  manner,  where  a  great  multitude 
perished  by  the  same  means.  The  reader  cannot  fail  to  be  in- 
terested in  the  following  remarks  of  Professor  Gaussen,  of 
Geneva,  in  his  *'  Discourses  on  Daniel,"  on  this  subject: — 

"  The  fourth  empire  was  iron.  Iron — no  better  definition  than  this  can 
be  given  of  the  character  of  the  Romans.  Everything  in  them  was  iron. 
Their  government  was  iron — merciless;  hard-hearted,  inhuman,  inexorable. 
Their  courage  was  iron — cruel,  bloody,  indomitable.  Their  soldiers  were 
iron — never  was  their  a  nation  more  fearfully  armed  for  battle;  their  breast- 
plates, their  helmets,  their  long  shields,  their  darts,  their  javelins,  their 
short  and  heavy  two-edged  swords,  all  their  weapons  were  ingeniously  ter- 
rible. .  .  .  Their  yoke  upon  the  vanquished  was  iron, — heavy,  intolera- 
ble, and  yet  unavoidable.  In  their  conquests  they  crushed  everything; 
they  made  Roman  provinces  of  all  the  subjected  countries ;  they  left  them 
nothing  of  their  own  nationality,  and  in  a  short  time  had  even  deprived 
them  of  their  language.  It  was  soon  commanded  to  speak  Latin  not  only 
in  all  Ital}'',  but  in  Germany,  south  of  the  Danube,  in  all  France,  in  all  Bel- 
gium, in  Switzerland,  in  Geneva,  in  Spain,  in  Portugal,  and  even  in  Africa. 
.  .  .  When  Julius  Csesar,  who  took  all  France,  and  made  it  a  Roman 
province,  finished  the  assault  of  the  last  city,  he  ordered  that  both  hands  be 
cut  off  from  all  the  men  that  were  found  in  it,  which  cruelty  he  proudly 
mentions  in  his  Commentaries.  They  wanted  human  blood  in  all  their 
joys."    Vol.  I,  pp.  146-8,  Toulouse,  1850. 

Luther,   in  his  "  Introduction  to   Comments   on   Daniel,'* 

said: — 

"Tlie  first  kingdom  is  the  Assyrian,  or  Babylonian;  the  second,  the 
Medes  and  Persians ;  the  third,  thatof  Alexander  the  Great,  and  the  Greeks; 
the  fourth,  the  Roman.  In  this  explanation  and  opinion  all  the  world  are 
agreed." 

We  now  return  to  the  words  of  the  young  prophet  in  the 

explanation  of  the  dream. 

Verse  41.  "And  whereas  thou  sawest  the  feet  and  toes  part  of  potter's 
clay  and  part  of  iron,  the  kingdom  shall  be  divided." 

The  iron  kingdom  was  to  be  divided  into  different  king- 
doms, according  to  the  number  of  toes  on  the  image  of  a  man. 
Daniel  had  a  vision,  recorded  in  chapter  seven,  in  which  he 


84  FROM    EDEN   TO    EDEN. 

saw  four  great  beasts,  which  also  represent  four  great  kingdoms 
the  same  as  the  four  metals  of  the  great  image,  and  the  fourth 
beast  had  ten  horns,  which  are  said  to  be  ten  kingdoms. 
Verse  24.  The  ten  toes  of  the  image  represent  the  same  ten 
kingdoms. 

"  But  there  shall  be  in  it  of  the  strength  of  the  iron,  forasmuch  as  thou 
sawest  the  iron  mixed  with  miry  clay." 

The  fourth  kingdom  was  not  overthrown  in  the  manner  in 
which  the  preceding  ones  were,  so  as  to  let  the  power  or  do- 
minion pass  to  another  territory.  It  was  to  be  divided,  and 
the  iron  was  to  remain  in  the  divisions;  the  power  of  the  same 
dominion  was  to  be  exercised  by  ten  kingdoms  instead  of  by 
one  universal  empire. 

Verses  42,  43.  "And  as  the  toes  of  the  feet  were  part  of  iron,  and  part  of 
clay,  so  the  kingdom  shall  be  partly  strong  and  partly  broken.  And 
whereas  thou  sawest  iron  mixed  with  miry  clay,  they  shall  mingle  them- 
selves with  the  seed  of  men  ;  but  they  shall  not  cleave  one  to  another,  even 
as  iron  is  not  mixed  with  clay. " 

It  would  not  be  possible  to  find  figures  more  appropriate 
than  these  to  indicate  that  these  kingdoms  should  never  again 
be  united.  Go  to  the  founders  where  the  molten  iron  is  poured 
into  the  clay.  Sometimes  the  moulds  are  imperfect,  become 
broken,  and  the  iron  finds  its  way  in  every  direction — literally 
mingles  with  the  clay ;  but  they  will  never  cleave  to  one  an- 
other. When  the  mass  cools,  every  particle  of  the  iron  can  be 
picked  out  and  separated  from  every  particle  of  the  clay. 
Partly  strong  and  partly  broken  or  brittle,  well  represents  the 
condition  of  the  several  kingdoms  which  sprung  up  on  the  ter- 
ritory of  the  Roman  empire.  Bishop  Lowth,  in  his  "Commen- 
tary on  Daniel,"  says: —  * 

"  The  toes  of  the  image  signify  the  ten  kingdoms  who  were  in  after  times 
to  divide  the  kingdom  among  themselves,  .  .  .  This  partition  of  the 
Roman  empire  will  divide  its  strength,  and  by  consequence  be  a  diminu- 
tion of  its  power." 

This  dividing  is  another  fact  in  the  identification  of  the  fourth 
kingdom  as  the  Roman  empire.  It  was  not  true  of  either  of 
the  other  great  kingdoms  that  it  was  broken  into  ten  kingdoms 


THE    KINGDOM    AND    THE    KING.  85 

and  thus  stood  for  a  long  time.  The  Grecian  empire  was  di- 
vided into  four  parts,  as  will  be  seen  in  Daniel  seven  and  eight 
and  as  noticed  in  all  history.  But  the  Roman  empire  was  di- 
vided into  half  a  score  of  kingdoms,  most  of  which  remain 
unto  this  day.  And  there  would  be  scarcely  any  earthly  limit 
to  their  power  were  it  not  for  one  thing:  the  word  of  prophecy 
long  ago  declared,  "  They  shall  not  cleave  one  to  another." 
They  may  enter  into  confederacies  and  form  alliances,  but 
they  shall  not  stand.  Ambitious  men,  as  Charlemagne, 
Napoleon,  etc.,  may  think  to  hold  the  kingdoms  in  their 
own  power, — to  unite  the  nations  in  their  own  interests,  to 
serve  their  own  purposes ;  but  look  again,  and  where  are  they? 
Now  proudly  riding  on  the  waves  of  victory,  they  think  that 
they  can  make  a  map  of  the  world  which  shall  remain  as  a 
monument  of  the  success  of  their  schemes.  But  suddenly 
their  schemes  have  perished  with  them. 

"Iron  and  clay"  still  expresses  the  condition  of  those  who  oc- 
cupy  the  old  Eoman  dominion.  But  the  climax,  the  great  ob- 
ject of  this  prophecy,  remains  to  be  noticed.  Thus  the  young 
captive  in  Babylon  said : — 

"Verse  44.  "And  in  the  days  of  these  kings  shall  the  God  of  Heaven 
set  up  a  kingdom,  which  shall  never  be  destroyed  ;  and  the  kingdom  shall 
not  be  left  to  other  people,  but  it  shall  break  in  pieces  and  consume  all 
these  kingdoms,  and  it  shall  stand  forever. " 

And  thus,  besides  the  four  great  empires  represented  by  the 
gold,  the  silver,  the  brass,  and  the  iron,  another  universal  king- 
dom is  to  succeed  them,  represented  by  the  stone,  which  shall 
be  set  up  by  the  God  of  Heaven.  In  the  dream  it  was  shown 
that  the  stone  became  a  great  mountain  and  filled  the  whole 
earth.  It  is  no  other  than  the  kingdom  and  throne  of  David 
restored  in  the  hands  of  his  seed,  the  first  dominion  recovered 
from  the  power  of  the  enemy,  and  from  the  curse  which  has 
so  long  rested  upon  it.  The  prophecy  concerning  this  king- 
dom, revealing  its  features,  must  yet  be  examined. 


ciia.^t:e(R    vjii. 


THE  TIME  OF  SETTING  UP  THE  KINGDOM. 

The  first  words  of  the  revelation  of  God  concerning  man 
are  these,  "  Let  us  make  man  in  our  image,  after  our  likenes5, 
and  let  them  have  dominion."  Gen.  1 :  26.  Thus  the  purpose 
was  announced  to  make  man  that  he  might  have  dominion 
over  the  earth.  It  has  been  noticed  that  when  Daniel  spoke 
before  Nebuchadnezzar  of  the  extent  of  his  dominion  which 
the  God  of  Heaven  had  given  him,  he  used  the  same  terms 
that  were  used  in-  the  first  declaration  of  the  purpose  of  God, 
and  in  the  original  gift  to  Adam,  of  dominion  over  all  the 
earth. 

When  man  was  created,  dominion  was  given  to  him  in  the 
following  words: — 

"  And  God  blessed  them,  and  God  said  unto  them,  Be  fruitful,  and  multi- 
ply, and  replenish  the  earth,  and  subdue  it ;  and  have  dominion  over  the 
fish  of  the  sea,  and  over  the  fowl  of  the  air,  and  over  every  living  thing  that 
moveth  upon  the  earth."    Gen.  1 :  28. 

We  do  not  find  these  ideas  expressed,  or  these  terms  again 
used,  until  Daniel  reminds  the  triumphant  king  of  Babylon  of 
the  source  of  his  power.     Thus  he  said : — 

"  Thou,  O  king,  art  a  king  of  kings ;  for  the  God  of  Heaven  hath  given 
thee  a  kingdom,  power,  and  strength,  and  glory.  And  wheresoever  the 
children  of  men  dwell,  the  beasts  of  the  field  and  the  fowls  of  the  heaven 
hath  he  given  into  thine  hand,  and  hath  made  thee  ruler  over  them  all." 
Dan.  2  :  37,  38. 

The  same  witness  was  given  by  Daniel  in  speaking  to  Bel- 
shazzar,  in  the  closing  hours  of  this  great  empire: — 

"  The  most  high  God  gave  Nebuchadnezzar  thy  father  a  kingdom,  and 
majesty,  and  glory,  and  honor  ;  and  for  the  majesty  that  he  gave  him,  all  peo- 
ple, nations,  and  languages,  trembled  and  feared  before  him. "    Dan .  5  :  18, 19. 
(86) 


THE   TIME   OF   SETTING  UP   THE   KINGDOM.  87 

We  have  seen  that  the  parts  of  the  image  in  the  dream  of 
Nebuchadnezzar  represented  four  great  kingdoms  which  should 
bear  rule  over  all  the  earth.  The  interpretation  of  the  dream 
shows  that  it  was  given  as  a  prophecy  of  the  kingdom  which 
the  God  of  Heaven  should  set  up.  In  other  words,  it  was  a 
prophecy  of  the  restoration  of  the  kingdom  and  throne  of 
David,  in  the  hands  of  him  "whose  right  it  is."  The  king  in 
this  kingdom,  the  seed  of  David,  is  also  the  Son  of  God;  he  is 
the  seed  of  Abraham,  in  wliom  all  nations  of  the  earth  were  to 
be  blessed;  the  seed  of  the  woman  who  should  bruise  the  head 
of  the  serpent,  and  restore  what  was  lost  by  the  sin  of  our  first 
parents.  This  kingdom  is  the  same  as  "  the  first  dominion," 
spoken  of  by  the  prophet  Micah, — dominion  lost  by  Adam. 
Now  it  seems  altogether  fitting  that,  in  the  prophecy  of 
the  restoration  of  the  kingdom  of  the  whole  earth,  the  way 
should  be  prepared  for  a  full  understanding  of  the  subject,  by 
setting  forth  the  kingdoms  upon  the  same  territory,  by  which 
the  order  of  succession  could  be  made  plain.  In  Dan.  2 :  44, 
the  characteristics  of  the  kingdom  which  the  God  of  Heaven 
should  set  up  are  pointed  out;  but  these  are  prefaced  with  a 
declaration  concerning  tlie  time  when  the  kingdom  shall  be  set 
up.  The  exact  time  is  not  revealed,  either  here  or  elsewhere; 
only  an  approximation  to  the  time  is  given. 

The  statement  on  this  subject  is  very  explicit:  "  In  the  days 
of  these  kings  shall  the  God  of  Heaven  set  up  a  kingdom.  In 
the  days  of  what  kings  ?  Some  authors  have  assumed  that  it 
meant  the  Roman  kings;  that  is,  that  the  kingdom  of  Heaven 
should  be  set  up  in  the  time  of  the  Roman  empire.  But  there 
are  insuperable  objections  to  this  view,  and  not  a  single  good 
reason  can  be  adduced  in  its  favor.  In  the  preceding  verses 
the  immediate  antecedent  of  the  expression,  "  these  kings,"  are 
the  ten  kings  that  shall  arise  out  of  the  fourth  kingdom.  If 
"these  kings  "  did  not  mean  the  ten  kings,  then  there  is  noth- 
ing to  indicate  that  it  refers  to  the  kings  of  Rome  more  than  to 
the  kings  of  Greece,  of  Persia,  or  of  Babylon.  It  is  an  evident 
truth  that  each  part  of  the  image  represents  one  kingdom  or 
king.     In  no  case  is  either  of  them  referred  to  in  the  plural 


8S  FROM    EDEN   TO    EDEN. 

number.  The  plural  is  not  used  until  we  come  to  the  ten 
kings.  Therefore  if  the  ten  kings  are  not  referred  to,  it  yet 
remains  to  be  proved  that  it  refers  to  the  Eoman  kings  rather 
than  to  those  of  the  others  of  the  four.  Then  it  would  mean 
that  the  God  of  Heaven  would  set  up  a  kingdom  somewhere  in 
the  days  of  the  four  kingdoms — say  somewhere  between  the 
days  of  Nebuchadnezzar  and  Constantine.  But  such  a  con- 
struction is  very  far  from  the  truth;  it  is  based  on  an  unreason- 
able supposition.  It  is  not  in  harmony  with  the  declaration  of 
the  prophecy.  The  immediate  antecedent,  and  the  only  gram- 
matical antecedent  of  the  expression,  "  these  kings,"  are  the 
ten  kings  which  are  represented  by  the  feet  and  toes  of  the 
image. 

And  this  view  is  verified  by  the  prophecy  in  its  description 
of  the  kingdom  of  Heaven.  It  must  be  evident  to  every 
reader  that,  as  Babylon  was  represented  by  the  head  of  gold, 
and  Medo-Persia  by  the  breast  and  arms  of  silver,  and  Grecia 
by  the  body  of  brass,  and  Rome  by  the  legs  of  iron,  and  the 
ten  kings  by  the  feet  and  toes  of  the  image,  so  the  kingdom  to 
be  set  up  by  the  God  of  Heaven  is  represented  by  the  stone. 
Every  point  in  the  image  or  in  the  dream,  has  a  corresponding 
fact  in  the  fulfillment.  The  stone  was  cut  out  without  hands; 
and  the  kingdom  was  to  be  set  up  by  the  God  of  Heaven — 
not  by  human  agency.  The  stone  broke  in  pieces  and  destroyed 
the  image  in  all  its  parts ;  so  the  kingdom  was  to  break  in 
pieces  and  consume  all  the  kingdoms  of  the  earth.  The  stone 
became  a  great  mountain  and  filled  the  whole  earth;  so  the 
kingdom  was  to  succeed  all  kingdoms  under  the  whole  heaven. 
Dan.  7 :  13, 14,  27.  The  history  of  the  image  is  a  history  of 
the  successive  powers  of  the  whole  earth.  Persia  succeeded 
Babylon;  Grecia  succeeded  Persia;  Rome  succeeded  Grecia; 
the  ten  kings  succeeded  the  Roman  empire;  and  the  kingdom 
of  the  God  of  Heaven  succeeds  the  ten  kings.  It  utterly 
destroys  all  the  kingdoms  of  the  earth.  To  show  more  clearly 
the  proof' that  lies  in  this  order  of  succession,  we  will  examine 
the  several  parts  of  the  image  as  they  are  presented  in  the  suc- 
cessive kingdoms,  in  the  order  of  their  time. 


THE   TIME   OP   SETTING   UP   THE   KINGDOM.  89 

First  we  have  the  head  of  gold,  Babylon,  which  we  date  from 
the  time  that  Nebuchadnezzar  took  captive  Jehoiakim,  king  of 
Judah,  and  carried  him  to  Babylon,  with  part  of  the  vessels  of 
the  house  of  God,  and  some  of  the  children  of  Judah,  including 
Daniel  and  his  brethren.  2  Chron.  36: 5-8;  Dan.  1 : 1-7.  This 
was  before  Christ  606.  The  dream  of  Nebuchadnezzar,  and  its 
interpretation,  were  given  in  the  year  b.  c.  603,  while  this  king 
was  in  the  height  of  his  power  and  glory.  Therefore,  at  the 
time  of  this  dream,  only  this  much  of  the  image — the  head  of 
gold — was  fulfilled. 

In  the  interpretation  of 
the  dream  Daniel  said  to 
the  king,  "  Thou  art  this 
head  of  gold.  And  after 
thee  shall  arise  another 
kingdom  inferior  to  thee." 
It  was  another  kingdom 
that  was  to  arise  after  him, 
— not  merely  another  king. 
As  the  kingdom  which  was 
to  succeed  Babylon  did  not 
appear  for   half    a   century 

after  this  time,  of  course  only  the  head  of  gold  had  an  exist- 
ence in  the  days  of  Nebuchadnezzar.  But  when  Belshazzar  was 
slain — when  Darius  the  Median  took  the  kingdom,  Dan.  5  :  80, 
31, — the  second  part  of  the  image  appeared  in  view,  namely, 
the  breast  and  arms  of  silver.  Then  two  of  the  great  divisions 
of  the  image  were  fulfilled,  and  the  fulfilled  parts  stood  as  shown 
on  page  90:  the  head  of  gold  and  the  breast  and  arms  of  silver. 

Belshazzar  was  slain  in  the  year  b.  c.  538 ;  therefore  from 
the  time  of  the  dream  of  Nebuchadnezzar  to  the  rise  of  the 
second  kingdom,  was  sixty-five  years.  And  in  this  manner  tlie 
first  two  parts  of  the  image  stood  for  more  than  two  centuries. 

The  first  two  kingdoms  are  identified  in  the  clearest  man- 
ner in  the  scriptures  already  noticed.  The  kingdom  of  Nebu- 
chadnezzar was  expressly  declared  to  be  the  head  of  gold 
(Daniel  2);  and  the  Babylonian  kingdom  ceased  at  the  death  of 


90 


FROM   EDEN    TO    EDEN. 


Belshazzar,  and  was  succeeded  by  the  kingdom  of  the  Medes 
and  Persians.  Dan.  5 :  30,  31.  These  were  represented  by  the 
gold  and  silver  of  the  image.  "  And  another  third  kingdom 
of  brass,  which  shall  bear  rule  over  all  the  earth,"  continued 
the  prophet.  And  this  third  kingdom  is  as  clearly  revealed  in 
the  Scriptures  as  are  the  first  and  second.  The  first,  Babylon, 
is  named  in  Daniel  2 ;  the  second,  Medo-Persia,  is  named  in 
Daniel  8;  and  the  third,  Grecia,  is  also  named  in  Daniel  8,  as 
we  have  seen.     The  ram  was  said  by    the  angel  to  be  the 

kings  of  Media 
and  Persia. 
The  kings  of 
the  Medes  and 
Persians  are 
counted  one 
kingdom;  that 
which  came 
into  power  on 
the  death  of 
B  elshazzar. 
The  rough  goat 
overpowered 
the  ram,  and 
became  very 
great,  and  of 
him  the  angel 
said:  "The 
•rough  goat  is  the  king  [or  kingdom,  see  verse  22]  of  Grecia." 

It  was  in  the  year  b.  c.  331  that  Alexander  the  Grecian  over- 
threw the  Persians,  and  thus  brought  into  existence  another 
part  of  the  image.  From  that  time  three  parts  stood  in  view,  as 
shown  on  the  next  page.  Thus  it  stood  until  the  fourth,  or  strong 
kingdom,  arose,  more  than  a  century  and  a  half  afterwards. 

We  have  before  remarked  that  the  Romans  did  not  rise  to 
supreme  power  by  one  great  victory,  as  was  the  case  with  the 
Persians  and  the  Grecians.  The  rise  of  the  Roman  empire  was 
very  peculiar  in  this  respect.     It  conquered  the  world  by  de- 


THE  TIME   OF   SETTING   UP   THE   KINGDOM. 


91 


grees,  never  yielding  what  it  had  gained,  and  sometimes  gain- 
ing by  the  fears  of  other  people,  who  peacefully  resigned  them- 
selves into  the  hands  of  those  who  were  everywhere  triumphant, 
rather  than  to  risk  the  chance  of  a  destructive  warfare,  which 
they  were  assured  would  terminate  in  their  own  overthrow. 
Nothing  stood  before  the  people  who  were  so  well  represented 
by  the  legs  of  iron  of  the  image  of  Nebuchadnezzar,  and  by 
the  fourth  beast 
of  Daniel  7, 
whi  ch  was 
dreadful  and 
terrible,  and 
strong  exceed- 
ingly. 

Becker's  His- 

tory  of  the 
World,  Vol. 
IV.,  p.  1,  speaks 
thus  of  the 
gradual  rise  of 
the  Eoman  power: — 

"The  Eoman  people  had,  through 
the  wars  of  four  centuries,  subjected  to 
its  authority  the  most  beautiful  parts  of 
the  then  known  world ;  the  terrible  in- 
ternal w^ars,  in  which,  since  the  bloody 
days  of  Glaucia  and  Saturninus  until  the 
time  of  the  battle  of  Actium,  the  dying 
republic  had  wasted  her  strength,  could 
not  check  the  competition  of  the  Roman 
world-wide  dominion." 

Gibbon  presents  a  feature  of  the  policy  of  the  Romans  in 
extending  their  dominion,  as  follows : — 

"  It  was  customary  to  tempt  the  protectors  of  besieged  cities  by  the 
promise  of  more  distinguished  honors  than  they  possessed  in  their  native 
country.  By  such  means  they  not  only  conquered  their  enemies,  but  turned 
them  into  honored  citizens,  cemented  and  strengthened  the  empire  where- 
ever  they  went." 

The  Grecian  empire  was  already  divided  into  four  king- 
doms, which,  however,  were  counted  as  so  many  parts  of  that 


92  FnOM    EDEX    TO    EDEN. 

kingdom.  See  Dan.  7  :  G.  But  these  divisions  made  it  neces- 
sary for  the  Romans  to  carry  on  their  conquests  in  many  di- 
rections in  order  to  bring  all  the  world  into  subjection. 

As  we  count  the  beginning  of  the  empire  of  Nebuchadnez- 
zar, not  from  its  foundation,  but  from  the  time  when  the  king- 
dom of  Israel  was  entirely  subverted  and  subjected  to  it,  so  we 
date  the  beginning  of  the  Eoman  empire  from  the  time  when 
the  Jews,  restored  by  the  united  action  of  Cyrus,  Darius,  and 
Artaxerxes  (Ezra  G :  14),  made  a  league  with  the  Romans. 
Nations  are  brought  prominently  into  prophecy  when  they  are 
brought  into  close  relations  with  the  people  of  God.  We  there- 
fore take  the  date  of  this  league,  b.  c.  IGl,  for  the  beginning  of 
this  empire  as  related  to  the  prophecy.  Here  the  tribes  of  Israel 
were  merged  into  the  Roman  kingdom,  and  their  land  became 
a  Roman  province  by  their  own  consent.  And  from  this  time 
onward  for  several  centuries  after  Christ,  the  image  stood  thus 
nearly  complete,  having  the  head,  breast  and  arms,  body,  and 
legs  of  iron,  in  full  view.  And  what  is  the  next  event  in  the 
order  of  the  prophecy  ?  A  correct  answer  to  this  question  is 
of  the  greatest  importance,  for  upon  it  depends  a  true  under- 
standing of  all  the  rest  of  the  prophecy.  As  the  introduction 
of  one  wrong  figure  into  an  extended  calculation  makes  every 
part  of  the  process  wrong  from  that  point,  and  renders  a  correct 
result  impossible,  so  a  mistake  in  one  point  in  the  interpreta- 
tion of  the  whole  prophecy,  leads  the  inquirer  in  a  wrong  di- 
rection, and  turns  the  interpretation  of  the  whole  prophecy 
into  a  wrong  channel. 

Many  afiirm,  and  w^ith  much  apparent  confidence,  that  the 
next  event  is  the  setting  up  of  the  everlasting  kingdom  by  the 
God  of  Heaven.  But  this  is  not  the  order  of  the  prophecy. 
That  kingdom  is  represented  by  the  stone;  but  when  did  the 
stone  make  its  first  appearance  ?  Not  when  the  legs  of  iron 
were  developed,  but  when  it  smote  the  image  upon  the  feet. 
But  where  were  the  feet  at  the  time  of  the  advent  of  the  Son  of 
God  to  this  earth?  Where  were  they  on  the  day  of  Pentecost, 
when  it  is  affirmed  that  the  kingdom  was  set  up?  They 
were  not  in  existence.     Look  at  the  representation  of  the  image 


THE    TIME    OF   SETTING  UP    THE   KINGDOM.  93 

as  far  as  it  was  fulfilled  up  to  nearly  five  hundred  years  this 
side  of  the  beginning  of  the  Christian  era.  The  feet  and  toes 
did  not  make  their  appearance  at  all  for  nearly  five  centu- 
ries after  the  legs  of  iron  were  upon  the  stage  of  action.  The 
stone  did  not 
smite  the  im- 
age upon  the 
legs.  Its  first 
appearance 
was  when  it 
smote  the  im- 
age upon  the 
feet;  and  this, 
in  the  interpre- 
tation, is  ex- 
plained as 
meaning  that 
in  the  days  of 

the  kings  thus  smitten  shall 
the  God  of  Heaven  set  up  a 
kingdom. 

And  this  is  confirmed  by 
the  further  declaration  that 
when  the  kingdom  of  God  is 
set  up,  it  shall  break  in  pieces 
and  consume  all  the  preceding 
kingdoms;  and  as  the  clay,  the 
iron,  the  brass,  the  silver  and 
the  gold,  were  all  broken  to 
pieces  together,  and  became 
like  the  chaff  of  the  summer 
threshing  floors,  and  they  were 
driven  away  so  that  no  place 
was  found  for  them,  even  thus 
were  all  the  kingdoms  of  the 
earth  to  be  consumed  by  the 
kingdom  of  the  God  of  Heaven.     And  the  image  was  not  fully 


94  FROM    EDEN    TO    EDEN. 

developed,  as  is  shown,  with  the  feet  and  toes  standing  upon 
the  earth,  until  the  Roman  kingdom  was  divided  into  ten 
parts,  as  foretold  in  Daniel  2  and  7,  which  was  not  until  near 
the  close  of  the  fifth  century. 

The  difficulty  with  current  interpretations  of  this  prophecy 
is  this:  The  setting  up  of  the  kingdom  is  confounded  with  the 
introduction  of  the  new  covenant,  or  the  preaching  of  the  gos- 
pel by  Christ  and  his  apostles.  But  that  view  is  very  far  from 
being  the  correct  one.  The  preaching  of  the  gospel  is  prepara- 
tory to  the  setting  up  of  the  kingdom.  The  gospel  is  intended 
to  call  out  of  the  world  and  prepare  a  people  who  shall  be  fitted 
by  grace  to  inherit  the  kingdom  when  it  is  set  up.  There  is 
nothing  in  the  description  of  the  setting  up  of  the  kingdom 
which  can  reasonably  be  applied  to  the  preaching  of  the  gos- 
pel. Dr.  Barnes  clearly  saw  this  difficulty,  and  stated  it  as  fol- 
lows : — 

"  Two  inquiries  at  once  meet  us  here,  of  somewhat  difficult  solution.  The 
first  is,  how,  if  this  is  designed  to  apply  to  the  kingdom  of  the  Messiah,  can 
the  description  be  true?  The  language  here  would  seem  to  imply  some  vio- 
lent action,  some  positive  crushing  force;  something  like  that  which  occurs 
in  conquests  when  nations  are  subdued.  Would  it  not  appear  from  this  that 
the  kingdom  here  represented  was  to  make  its  way  by  conquests  in  the  same 
manner  as  the  other  kingdoms,  rather  than  by  a  silent  and  peaceful  influ- 
ence ?  Is  this  language,  in  fact,  applicable  to  the  method  in  which  the 
kingdom  of  Christ  is  to  supplant  all  others?  " 

These  questions  are  well  calculated  to  cause  the  advocates 
of  that  theory  solemnly  to  reflect  upon  the  violence  that  they 
are  doing  to  the  plain  language  of  the  Scriptures.  We  confi- 
dently answer  the  questions  put  forth  by  the  learned  doctor  in 
the  affirmative;  this  language  is,  in  fact,  applicable  to  the 
manner  in  which  the  kingdom  of  Christ  is  to  be  introduced. 
But  it  is  not  at  all  applicable,  as  the  doctor  j)lainly  says,  to  the 
theory  that  makes  the  kingdom  set  up  by  the  mildness  of  the 
introduction  of  the  gospel.  There  is  not  a  text  in  all  the  Bible 
which  speaks  of  the  kingdom  of  God  supplanting  all  other 
kingdoms  by  mild  means ;  everywhere  it  is  said  to  break  and 
destroy  them.  This  description  can  be  true, — it  is  true, — and 
there  is  no  necessity  to  force  the  language  to  make  it  mean 


THE  IMAGE  OF  NEBUCTIADXKZZAirs  DKKAM. 


THE   TIME   OF   SETTING   UP   THE   KINGDOM.  95 

something  entirely  contrary  to  what  it  says.  And  this  is  by  no 
means  the  only  scripture  that  must  be  perverted  to  make  that 
theory  appear  consistent.     Turn  to  Ps.  2 : 7-9 : — 

"Thou  art  my  Son;  this  day  have  I  begotten  thee.  Ask  of  me,  and  I 
«hall  give  thee  the  heathen  for  thine  inheritance,  and  the  uttermost  parts  of 
the  earth  for  thy  possession.  Thou  shalt  break  them  with  a  rod  of  iron ;  thou 
shalt  dash  them  in  pieces  like  a  potter's  vessel." 

Strangely  enough,  this  second  psalm  has  been  construed 
into  a  prophecy  of  the  conversion  of  the  world !  What  is  the 
position  of  the  Son  during  the  preaching  of  the  gospel?  He 
is  a  priest,  sitting  at  the  right  hand  of  his  Father  in  Heaven. 
Heb.  8:1,  2.  Now  read  Ps.  110:1,  and  there  we  learn  the 
condition  of  the  world  w^hen  he  leaves  that  position  as  a  priest, 
as  he  prepares  to  return  the  second  time  to  this  world.  "  The 
Lord  said  unto  my  Lord,  Sit  thou  at  my  right  hand,  until  I 
make  thine  enemies  thy  footstool."  And  thus  the  author  of 
the  book  of  Hebrews  says  he  is  seated  at  the  right  hand  of  the 
Father,  from  henceforth  expecting  till  his  enemies  shall  be  put 
under  his  feet.  When  his  priesthood  is  finished,  then  he  will 
leave  his  position  at  the  right  hand  of  the  Father;  then  his 
enemies  will  be  put  under  his  feet ;  then  he  wdll  come  to  take 
vengeance  on  them  that  know  not  God,  and  obey  not  the  gospel. 
2  Thess.  1:6-10.  Then  will  the  kings  of  the  earth,  the  great 
men,  the  mighty  men,  try  in  vain  to  hide  from  the  wrath  of 
the  Lamb,  crying,  ''The  great  day  of  his  wrath  is  come,  and 
wdio  shall  be  able  to  stand?"  Rev.  6:15-17.  Then  he  will 
break  them  with  a  rod  of  iron,  and  dash  them  in  pieces  as  a 
potter's  vessel;  and  then  will  Dan.  2:34  and  44  be  literally  ful- 
filled. Rev.  11:16-18  says  that  when  it  is  announced  that  the 
kingdoms  of  this  world  are  become  the  kingdoms  of  our  Lord 
and  of  his  Christ,  then  it  is  also  said  that  the  nations  were 
angry,  and  the  wrath  of  God  is  come,  and  the  time  to  judge  the 
dead,  and  to  give  reward  to  all  his  people,  and  to  visit  with 
destruction  all  those  who  corrupt  the  earth.  And  thus  the 
question  w^hich  appeared  so  perplexing  to  Dr.  Barnes  is  easily 
solved,  and  the  language  of  the  prophecy  is  seen  to  apply 
naturally  to  the  facts  in  the  case.     There  is  nothing  in  Daniel 


96  FROM    EDEN    TO    EDEN. 

2,  when  most  literally  construed,  at  all  inconsistent  with  the 
other  scriptures;  and  more  might  be  quoted  of  like  import. 

Wo  come  down  three  centuries  this  side  of  our  Saviour's 
advent.  In  Northern  Europe  there  were  great  numbers  of  peo- 
ple, restless  for  new  countries  in  which  to  settle,  or  to  conquer 
for  spoil.  The  empire  of  the  Romans  was  losing  its  former 
strength  and  power.  Describing  these  people  of  the  North  who 
were  seeking  new  countries  to  inhabit,  Machiavelli  said : — 

"  These  colonists  have  destroyed  the  Roman  Empire,  by  the  error  of  the 
emperors,  who,  having  abandoned  Rome,  the  true  seat  of  the  empire,  to 
dwell  at  Constantinople,  have,  by  this  conduct,  rendered  the  western  part 
more  feeble,  not  being  able  so  well  to  defend  it."  History  of  Florence, 
Book  l.,p.  2. 

A  certain  writer  said  that  when  Constantine  removed  his 
capital  to  Constantinople,  he  virtually  left  the  seat  of  the 
Csesars  to  the  bishops  of  Rome.  One  thing  is  certain:  the 
power  of  the  emperors  over  Rome  decreased  in  exactly  the 
proportion  that  the  power  of  the  bishops  increased.  A  history 
of  the  "Papal  Supremacy,"  published  in  Dublin  in  1810,  says: 
"It  is  most  certain  that  if  the  emperors  had  continued  to  reside 
at  Rome,  the  bishops  never  would  have  usurped  a  supremacy.'' 
This  is  reasonable ;  it  is  conclusive.  Early  in  the  fourth  cen- 
tury, the  Northern  Barbarians,  as  they  have  been  called,  made 
inroads  upon  some  of  the  fairest  portions  of  tlie  empire,  in 
Central  Europe  and  along  the  Rhine.  And  before  the  close  of 
the  fifth  century  the  empire  was  broken  up  into  ten  kingdoms, 
as  before  noticed.  The  Ostrogoths  took  possession  of  Italy,  and 
ruled  in  Rome,  until  they  were  driven  out  by  the  army  of  Jus- 
tinian, under  Belisarius,  in  538. 

Now  we  take  our  stand  near  the  beginning  of  the  sixth 
century,  and  we  behold  these  fragments  of  the  Roman  empire, 
exactly  as  pointed  out  by  Daniel  in  the  interpretation  of  the 
dream  of  Nebuchadnezzar.  And  there  the  image  stands  com- 
plete, as  represented  in  the  engraving.  Not  before  this  time 
could  the  stone  smite  the  image,  for  it  was  to  smite  it  upon  the 
feet,  and  nowhere  else.  The  stone  is  not  introduced  into  the 
prophecy  before  that  time. 

What  then?     Was  the  kingdom  set  up  at  that  time?     It 


THE   TIME   OF   SETTING   UP   THE   KINGDOM.  97 

was  not.  In  this  and  other  prophecies,  where  the  history  of 
the  world  is  briefly  outlined,  the  ultimate — the  setting  up  of 
the  kingdom  of  God — is  introduced,  without  in  each  instance, 
filling  up  all  the  particulars.  As  prophecy  follows  prophecy, 
we  find  more  and  more  of  these  particulars  inserted,  but  the 
ultimate  is  always  the  same, — the  establishing  of  the  kingdom 
of  God;  the  restoration  of  what  was  lost  in  the  fall,  closes  up 
this  world's  history,  and  introduces  the  eternal  state. 

In  Dan.  2 :  47,  speaking  of  the  ten  kingdoms,  it  is  said : 
"  They  shall  mingle  themselves  with  the  seed  of  men ;  but  they 
shall  not  cleave  one  to  another,  even  as  iron  is  not  mixed  with 
miry  clay."  These  words  plainly  indicate  that  after  these 
kingdoms  arise,  some  time  will  elapse  before  they  are  smitten 
and  destroyed;  some  time  is  allotted  to  their  mingling  and 
undergoing  changes.  How  long  this  time  would  be,  the  second 
chapter  of  Daniel  gives  no  intimation ;  it  might  be  very  short 
for  all  that  w^e  can  learn  in  this  chapter.  But  Daniel  7  gives 
additional  facts  in  the  history  of  the  kingdoms  of  the  world, 
and  describes  the  coming  up  of  another  power  after  the  rise  of 
the  ten  kings,  before  whom  three  of  the  ten  were  plucked  up. 
And  it  is  shown  that  this  other  power  wears  out  the  saints,  and 
prevails  against  them  a  long  time  before  the  kingdom  is  given 
to  the  saints  of  the  Most  High.  The  order  of  these  events  is 
marked  out  very  plainly  in  Dan.  7  :  21,  22. 

"  I  beheld,  and  the  same  horn  made  war  with  the  saints,  and  prevailed 
against  them  ;  until  the  Ancient  of  days  came,  and  judgment  was  given  to 
the  saints  of  the  Most  High  ;  and  the  time  came  that  the  saints  possessed 
the  kingdom." 

We  have  seen  that  the  ten  kingdoms  were  not  fully  devel- 
oped until  the  latter  part  of  the  fifth  century  after  Christ.  The 
horn  that  rose  after  them,  which  became  stronger  than  they, 
and  that  persecuted  the  saints,  was  not  fully  established  until 
the  sixth  century.  For  many  centuries  he  wore  out  the  saints; 
he  is  still  opposing  himself  to  the  free  worship  of  God;  still 
declaring  that  it  is  his  fixed  principle  not  to  tolerate  freedom  of 
conscience  toward  God  where  he  has  the  power  to  put  down 
every  religion  that  opposes  itself  unto  him.  And  still  the 
7 


98  FKOM    EDEN    TO    EDEN. 

saints  are  waiting;  judgment  has  not  yet  been  given  to  them; 
and  the  time  has  not  yet  come  for  them  to  possess  the  kingdom. 
The  stone  has  not  yet  smit'ten  the  image.  The  kingdoms 
of  this  world  still  occupy  their  places ;  the}^  are  not  yet  broken 
and  driven  away  as  the  chaff;  but  they  are  fast  filling  up  the 
cups  of  their  iniquity.  Pride  and  the  love  of  worldly  power 
fill  their  hearts.  Their  greatest  ambition  seems  to  be  the  mak- 
ing of  abundant  provision  for  shedding  human  blood.  A 
slight  pretext  is  sufficient  for  them  to  engage  in  the  most  unjust 
and  destructive  enterprises,  if  an  extension  of  territory  or  an 
increase  of  power  is  to  be  the  result;  yes,  the  most  mischievous 
schemes  are  often  carried  out  to  serve  the  interest  of  a  party. 
Where  is  the  exception  to  these  declarations?  Alas  for  the 
w^orld!  Peace  has  flown  away;  equity  and  the  love  of  their 
fellow-men  are  not  found  among  the  great  of  the  earth.  And 
among  the  professed  people  of  God,  with  very  small  exceptions, 
formality  has  usurped  the  place  of  the  power  of  godliness,  and 
the  fear  of  God  is  taught  by  the  precept  of  men.  Surely,  God 
will  yet  visit  for  these  things. 


CIIA.^TE^    IJC. 


HEIRS   OF  THE   KINGDOM. 

"  And  the  kingdom  shall  not  be  left  to  other  people,  but  it  shall  break 
in  pieces  and  consume  all  these  kingdoms,  and  it  shall  stand  forever."  Dan. 
2:44. 

Here  is  presented  a  strong  contrast  between  this  kingdom 
and  its  predecessors.  The  Babylonian  empire  was  mighty  and 
magnificent.  Its  capital  has  never  been  equaled  by  any  city 
on  the  earth.  But  it  became  exceedingly  wicked,  and  the  same 
Being  who  gave  this  dominion  to  Nebuchadnezzar,  declared 
that  it  should  be  utterly  destroyed.  Belshazzar  and  his  thou- 
sand lords,  and  his  hosts  of  mighty  ones,  lauglw^d  to  scorn  the 
efforts  of  their  invaders;  they  mocked  and  insulted  the  true 
and  living  God.  But  the  sure  word  of  prophecy  was  spoken 
against  Babylon,  and  that  word  has  never  failed — it  cannot  fail. 
To  show  how  wonderfully  the  prophecies  of  God  are  fulfilled, 
we  will  give  quotations  from  two  prophets  in  regard  to  the 
destruction  of  Babylon. 

Isaiah  spoke  of  this  in  the  year  712  b.  c.  This  was  just 
about  one  hundred  years  before  Nebuchadnezzar  overthrew 
Jerusalem,  when  Babylon  was  the  rising  power  of  the  earth. 
It  was  one  hundred  and  seventy  years  before  its  conquest  by 
Cyrus.     Thus  said  the  prophet: — 

"And  Babylon,  the  glory  of  kingdoms,  the  beauty  of  the  Chaldees' 
excellency,  shall  be  as  when  God  overthrew  Sodom  and  Gomorrah.  It  shall 
never  be  inhabited,  neither  shall  it  be  dwelt  in  from  generation  to  genera- 
tion ;  neither  shall  the  Arabian  pitch  tent  there ;  neither  shall  the  shep- 
herds make  their  fold  there.  But  wild  beasts  of  the  desert  shall  lie  there; 
and  their  houses  shall  be  full  of  doleful  creatures;  and  owls  shall  dwell 
there,  and  satyrs  shall  dance  there.  And  the  wild  beasts  of  the  island  shall 
cry  in  their  desolate  houses,  and  dragons  in  their  pleasant  palaces;  and  her 
time  is  near  to  come,  and  her  days  shall  not  be  prolonged."     Isa.  13  :  19-22. 

(99) 


100  FROM    EDEN    TO    EDEN. 

When  we  consider  that  the  city  was  then  becoming  the 
glory  of  the  Chaldees'  excellency,  exceedingly  strong,  that  the 
situation  was  desirable,  and  the  land  very  productive,  it  seemed 
highly  improbable  that  it  should  ever  become  so  utterly  deso- 
late— even  a  place  to  be  avoided — as  the  prophet  said.  But 
every  word  has  been  literally  fulfilled.  Generation  after  gen- 
eration has  passed,  and  the  place  of  the  glorious  city  continues 
in  the  very  condition  described  by  the  prophet. 

And  very  wonderful  are  the  words  of  Jeremiah,  spoken  in 
the  year  595  b.  c.  This  was  eleven  years  after  Daniel  was  car- 
ried captive  into  Babylon;  eight  years  after,  the  dream  of  Nebu- 
chadnezzar. Therefore  the  solemn  words  of  this  prophecy  were 
sent  of  God  when  this  mighty  monarch  was  reigning  in  the 
greatest  pride  of  his  glory.  It  was  fifty-seven  years  before 
Babylon  fell.  The  following  are  a  part  of  the  w^ords  of  this 
prophecy : — 

"Prepare  against  her  the  nations  with  the  kings  of  the  Medes,  the  cap- 
tains thereof,  and  all  the  rulers  thereof,  and  all  the  land  of  his  dominion. 
And  the  land  shall  tremble  and  sorrow ;  for  every  purpose  of  the  Lord  shall 
be  performed  against  Babylon,  to  make  the  land  of  Babylon  a  desolation 
without  an  inhabitant.  The  mighty  men  of  Babylon  have  forborne  to  fight, 
they  have  remained  in  their  holds;  their  might  hath  failed,  they  became  as 
women ;  they  have  burned  her  dwelling  places,  her  bars  are  broken.  One 
post  shall  run  to  meet  another,  and  one  messenger  to  meet  another,  to  show 
the  king  of  Babylon  that  his  city  is  taken  at  one  end. 

"  And  Babylon  shall  become  heaps,  a  dwelling  place  for  dragons,  an  as- 
tonishment, and  a  hissing,  without  an  inhabitant. 

"  And  I  will  make  drunk  her  princes,  and  her  wise  men,  her  captain,  and 
her  rulers,  and  her  mighty  men ;  and  they  shall  sleep  a  perpetual  sleep,  and 
not  wake  saith  the  King,  whose  name  is  the  Lord  of  hosts.  Thus  saith  the 
Lord  of  hosts  :  The  broad  walls  of  Babylon  shall  be  utterly  broken,  and  her 
high  gates  shall  be  burned  with  fire ;  and  the  people  shall  labor  in  vain,  and 
the  folk  in  the  fire,  and  they  shall  be  weary."    Jer.  51 : 28-31,  37,  57,  58. 

No  one  can  intelligently  read  the  words  of  the  prophets 
without  becoming  convinced  of  the  correctness  of  the  apostle 
Peter's  statement,  "  We  have  also  a  more  sure  word  of  proph- 
ecy ;  whereunto  ye  do  well  ^  that  ye  take  heed,  as  unto  a  light 
that  shineth  in  a  dark  place,  until  the  day  dawn,  and  the  day 
star  arise  in  your  hearts."     2  Peter  1 :  19. 

Babylon  fell,  and  the  kingdom  passed  into  the  hands  of  the 


HEIRS   OF    THE   KINGDOM.  '        101 

Persians.  In  like  manner  was  it  transferred  to  the  Grecians 
and  then  to  the  Romans.  These  "masters  of  the  world'* 
thought  they  had  secured  a  sure  supremacy;  but  they  were  as 
vicious  as  they  were  powerful,  and  a  rude  people  became  their 
conquerors.  One  generation  after  another  passes  away,  and 
wars  change  the  boundaries  of  the  kingdoms  of  the  earth. 
But  of  the  fifth  kingdom  the  word  stands  sure :  It  shall  not  be 
left  to  other  people ;  it  shall  break  in  pieces  and  consume  all 
these  kingdoms,  and  it  shall  stand  forever.  They  who  possess 
it  shall  possess  it  forever  and  ever. 

Considering  that  the  very  intention  to  make  man  was  con- 
nected with  the  gift  of  a  dominion,  and  the  first  gift  to  man 
was  a  dominion,  we  cannot  be  surprised  that  the  restoration  of 
the  kingdom  becomes  especially  prominent  in  the  promises  of 
God  to  man.  Nor  need  we  be  surprised  if  he  who  was  instru- 
mental in  robbing  man  of  his  first  dominion,  puts  forth  every 
effort  to  obscure  and  pervert  this  great  and  important  truth. 
As  to  its  importance  and  interest,  we  notice : — 

1.  The  first  proclamation  of  the  forerunner  of  Christ,  was 
concerning  the  coming  kingdom :  "  Eepent  ye  for  the  kingdom 
of  Heaven  is  at  hand."     Matt.  3: 1,  2. 

2.  The  beginning  of  the  preaching  of  Jesus  Christ  was  the 
same  proclamation :  "  Now  after  that  John  was  put  in  prison, 
Jesus  came  into  Galilee,  preaching  the  gospel  of  the  kingdom 
of  God,  and  saying.  The  time  is  fulfilled,  and  the  kingdom  of 
God  is  at  hand ;  repent  ye,  and  believe  the  gospel."  Mark  1 : 
14,  15. 

3.  The  first  of  the  beatitudes  pronounced  by  the  Saviour  in 
the  sermon  on  the  mount,  was  concerning  the  kingdom : 
"Blessed  are  the  poor  in  spirit;  for  theirs  is  the  kingdom  of 
Heaven."    Matt.  5:3. 

4.  The  first  petition  of  the  Lord's  prayer  was  for  the  coming 
of  the  kingdom:  "Thy  kingdom  come."     Matt.  6: 10. 

5.  When  Jesus  sent  forth  his  disciples  to  preach  the  gospel, 
this  was  the  burden  of  their  commission:  "And  as  ye  go, 
preach,  saying.  The  kingdom  of  Heaven  is  at  hand."    Matt.  10:7. 

6.  Jesus  said:  "This  gospel  of  the  kingdom  shall  be  preached 


102  FROM    EDEN   TO    EDEN. 

in  all  the  world  for  a  witness  unto  all  nations;  and  then  shall 
the  end  come."  Matt.  24:14.  The  object  of  the  present  dis- 
pensation is  the  preaching  of  the  gospel  of  the  kingdom  to 
prepare  a  people  to  inherit  it  when  it  shall  be  set  up. 

7.  And  finally,  when  the  Saviour  comes  in  his  glory,  for  the 
full  redemption  of  his  people,  then  will  he  say  to  the  saints: 
"Come,  ye  blessed  of  my  Father,  inherit  the  kingdom  prepared 
for  you  from  the  foundation  of  the  world."     Matt.  25  :  34. 

Some  have  showed  their  firm  belief  in  the  theory  that  the 
kingdom  has  already  come,  by  saying  the  Lord's  prayer  is  not 
appropriate  for  this  dispensation ;  it  was  given  to  the  disciples 
before  he  had  set  up  his  kingdom,  but  now  it  is  unfitting  to 
pray  that  his  kingdom  may  come.  But  as  the  subject  of  the 
prophecy  of  Daniel  2,  and  of  the  promises,  it  certainly  has 
not  come.  Nothing  has  yet  come,  or  been  set  up,  which  has 
restored  the  first  dominion  ;  which  has  caused  the  meek  to  in- 
herit the  earth ;  which  has  restored  the  kingdom  and  the 
throne  of  David.  The  promises  remain  to  be  fulfilled.  Neither 
Abraham  nor  his  seed  has  inherited  the  earth.  Neither  David 
nor  his  seed  has  seen  the  promised  restoration  and  everlasting 
triumph  of  his  reign. 

But  the  question  will  perhaps  be  asked :  Is  not  Jesus,  the 
son  of  David,  already  exalted  to  a  throne?  Is  he  not  on  a 
throne  at  the  present  time?  Truly,  he  is ;  but  not  as  the  son  of 
David,  because  he  is  not  on  the  throne  of  David.  We  must 
bear  in  mind  that  there  are 

TWO  THKONES  AND  TWO  KINGDOMS. 

Listen  to  what  the  Lord  Jesus  says :  "  To  him  that  over- 
cometh  will  I  grant  to  sit  with  me  in  m}^  throne,  even  as  I  also 
overcame,  and  am  set  down  with  my  Father  in  his  throne." 
Rev.  3 :  21.  Of  the  present  position  of  the  Saviour,  read 
again  :  *' We  have  such  an  high  priest,  who  is  set  on  the  right 
hand  of  the  throne  of  the  Majesty  in  the  Heavens."  "  Is  set 
down  at  the  right  hand  of  the  throne  of  God."  Heb.  8:1; 
12 : 2,  and  others. 

While  he  is  on  the  throne  of  his  Father  in  Heaven  he  is  a 


HEIRS   OF   THE   KINGDOM.  103 

priest ;  a  priest-king,  after  the  order  of  Melchisedec.  But  note 
this  important  point:  in  his  priesthood  he  has  no  genealogy. 
See  the  argument  in  Hebrews,  chapter  five  to  seven.  He  is  a 
priest  after  the  order  of  Melchisedec,  whose  genealogy  is  not 
recorded. 

But  the  priesthood  will  have  an  end.  He  will  leave  that 
position  on  the  throne  of  his  Father.  When  he  comes  to  take 
vengeance  on  his  foes,  he  will  no  longer  plead  the  power  of  his 
blood  in  their  behalf  When  the  great  day  of  his  wrath  is 
come  he  will  no  longer  be  an  advocate.  His  Father  called 
him  to  sit  at  his  right  hand  until  his  enemies  are  put  under 
his  feejt.  Ps.  110:1.  And  so  the  apostle  writes:  "But  this 
man,  after  he  had  offered  one  sacrifice  for  sins  forever,  sat 
down  on  the  right  hand  of  God ;  from  henceforth  expecting 
till  his  enemies  be  made  his  footstool."     Heb.  10: 12,  13. 

With  these  scriptures  before  us  it  is  easy  to  correct  an  error 
into  which  many  have  fallen,  namely,  that  one  great  object, 
if  not  the  great  object,  of  the  reign  of  Christ,  is  to  subdue  his 
enemies,  or  put  them  under  his  own  feet.  That  is  a  work  that 
Christ  will  never  do.  1  Cor.  15:23-28,  is  often  quoted  to  up- 
hold that  view,  whereas  it  teaches  the  very  opposite  of  that. 
It  reads  thus: — 

"Christ  the  firstfruits;  afterward  they  that  are  Christ's  at  his  coming. 
Then  cometh  the  end,  when  he  shall  have  delivered  up  the  kingdom  to 
God,  even  the  Father ;  when  he  shall  have  put  down  all  rule  and  all  author- 
ity and  power.  For  he  must  reign  till  he  hath  put  all  enemies  under  his 
feet.  The  last  enemy  that  shall  be  destroyed  is  death.  For  he  hath  put  all 
things  under  his  feet.  But  when  he  saith  all  things  are  put  under  him,  it  is 
manifest  that  he  is  excepted,  which  did  put  all  things  under  him.  And 
when  all  things  shall  be  subdued  unto  him,  then  shall  the  Son  also  himself 
be  subject  unto  him  that  did  put  all  things  under  him,  that  God  may  be  all 
in  all." 

This  scripture  clearly  shows  that  Christ  possesses  a  king- 
dom which  he  will  sometime  resign.  The  time  is  located  at 
or  near  his  coming.  Then  he  will  have  delivered  up  the  king- 
dom ;  he  will  have  left  the  throne  of  the  Majesty  in  the  Heav- 
ens, where  he  is  now  sitting  as  a  kingly  priest.  Verse  28  says : 
"And  when  all  things  shall  be  subdued  unto  him,  then  shall 


104  FROM    EDEN   TO    EDEN. 

the  Son  also  himself  be  subject  unto  him  that  put  all  things 
under  him,  that  God  may  be  all  in  all."  The  Son  does  not 
subdue  all  things  unto  himself;  he  does  not  put  all  things  un- 
der his  own  feet.  If  he  did,  how  could  he  become  subject  to 
him  that  put  all  things  under  him  ?  The  Father  said :  "  I 
will  give  thee  the  heathen  for  thine  inheritance,  and  the  utter- 
most parts  of  the  earth  for  thy  possession."  "  Sit  thou  at  my  right 
hand,  until  I  make  thine  enemies  thy  footstool."  And  1  Cor. 
15  :  27  says:  "But  when  he  saith  all  things  are  put  under  him, 
it  is  manifest  that  he  is  excepted  which  did  put  all  things  un- 
der him." 

Wrong  ideas  on  this  text  are  easily  imbibed  from  overlook- 
ing the  manner  in  which  the  pronouns  are  applied.  "  For  he 
[the  Son]  must  reign  until  he  [the  Father]  hath  put  all  things 
under  his  [the  Son's]  feet."  This  is  not  arbitrary  ;  it  is  neces- 
sary. See  again :  "  And  when  all  things  shall  be  subdued  unto 
him  [the  Son]  then  shall  the  Son  also  himself  be  subject  unto 
him  [the  Father]  that  did  put  all  things  under  him  [the  Son], 
that  God  may  be  all  in  all."  Notice  the  several  events  here 
brought  to  view : — 

1    The  coming  of  Christ. 

2.  Then  comes  the  end. 

3.  Then  he  shall  have  delivered  up  the  kingdom  to  the 
Father. 

4.  He  must  reign  until  all  things  are  put  under  his  feet  by 
the  Father. 

5.  When  all  things  are  put  under  him,  he  himself  becomes 
subject  to  the  Father, — he  resigns  that  throne,  and  delivers  up 
that  kingdom. 

6.  The  Father  then  becomes  all  in  all;  sole  occupant  of  that 
throne  in  the  Heavens. 

This  is  the  kingdom — that  is  the  throne  which  he  will  de- 
liver up  at  the  end  of  his  priestly  work.  Then  probation  will 
have  ended;  then  the  saints  will  have  been  sealed  unto  full  re- 
demption ;  and  they  that  are  unjust  must  remain  unjust  still. 
Rev.  22  :  11,  12.  Then  will  the  Son  break  his  enemies  with  a 
rod  of  iron,  and  dash  them  in  pieces  like  a  potter's   vessel. 


HEIRS   OF   THE   KINGDOM.  105 

Then  the  day  of  the  wrath  of  the  Lamb  will  have  come,  the  im- 
age will  be  smitten  on  the  feet,  and  all  the  dominions  of  the 
earth  be  destroyed. 

What  has  here  been  stated  concerning  the  throne  of  the 
Father  in  'Heaven  is  well  known,  and  will  be  readily  admitted 
by  all.  Let  us  briefly  examine  some  of  the  facts  of  Scripture 
concerning 

THE   THRONE    OF    DAVID. 

Jesus  says  he  is  set  down  on  his  Father's  throne,  and  will 
grant  to  the  overcomer  to  sit  down  with  him  in  his  throne. 
Of  this  latter  throne  the  angel  said  to  Mary  : — 

"  He  shall  be  great,  and  shall  be  called  the  Son  of  the  Highest ;  and  the 
Lord  God  shall  give  unto  him  the  throne  of  his  father  David  ;  and  he  shall 
reign  over  the  house  of  Jacob  forever ;  and  of  his  kingdom  there  shall  be  no 
end."    Luke  1 :  32,  33. 

The  throne  which  he  now  occupies  is  the  throne  of  the  uni- 
verse, and  it  can  in  no  sense  be  called  the  throne  of  David. 
The  difference  between  his  occupancy  of  the  two  can  be  readily 
seen. 

1.  He  inherits  this  throne  as  the  son  of  David.  On  the 
throne  of  his  Father  in  Heaven  his  genealogy  is  not  reckoned. 

2.  David  had  no  priesthood ;  and  Christ  will  have  no  priest- 
hood on  David's  throne.  In  Heaven  only,  as  the  antitype  of 
Melchisedec,  is  he  a  priest. 

3.  He  shall  sit  upon  the  throne  of  David  forever,  and  of  his 
kingdom  there  shall  be  no  end.  But  he  will  resign  the  throne 
of  his  Father  in  Heaven,  and  of  his  priestly  kingship  there  will 
be  an  end ;  he  will  deliver  up  that  kingdom. 

Now  we  may  confidently  appeal  to  every  reader:  To  which 
of  these  thrones  and  kingdoms  will  the  promises  and  prophe- 
cies apply,  which  we  have  been  noticing?  Which  of  these 
kingdoms  will  destroy  the  kingdoms  of  this  world,  and  fill  the 
whole  earth  ?  To  which  of  these  thrones  will  the  saints  be  ex- 
alted ?  Will  Jesus  destroy  his  enemies  while  he  sits  a  priest 
at  his  Father's  right  hand,  or  after  he  leaves  that  position,  and 
takes  possession  of  his  own  throne?     He  will  sometime  say  to 


106  FROM   EDEN   TO   EDEN. 

the  righteous,  Come  ye  blessed  of  my  Father,  inherit  the  king- 
dom prepared  for  you  from  the  foundation  of  the  world ;  will 
he  say  this  while  he  is  on  the  Father's  throne,  or  when  he  shall 
come  again,  in  his  own  kingdom  ?  See  Matt.  25 :  31-41. 
James  says:  "Hath  not  God  chosen  the  poor  of  this  world 
rich  in  faith,  and  heirs  of  the  kingdom  which  he  hath  prom- 
ised to  them  that  love  him  ?  "  James  2 : 5.  This  describes  the 
present  position  of  the  saints,  and  their  relation  to  the  king- 
dom. They  who  are  rich  in  faith,  and  love  God,  are  heirs  of 
the  'kingdom,  and  not  yet  in  possession.  Indeed,  they  can- 
not inherit  the  kingdom  in  their  present  mortal  state ;  for  if 
they  did  they  would  leave  it  to  other  people  at  their  death. 

Some  may  doubt  the  correctness  of  this,  thinking  that  it 
conflicts  with  the  words  of  Paul  in  Rom.  8 :  38,  39 ;  but  it  does 
not.  Death  cannot  separate  us  from  the  love  of  Christ,  for  he 
is  Lord  both  of  the  dead  and  the  living.  Rom.  14  : 9.  He  will 
redeem  us  from  the  grave,  which  is  the  land  of  the  enemy ;  for 
death  is  an  enemy.  Jer.  31 :  15-17  ;  1  Cor.  15  :  26.  But  surely, 
when  we  are  in  the  land  of  the  enemy,  under  the  dominion  of 
death  and  the  grave,  we  are  not  in  the  kingdom  of  Christ. 

On  this  point  we  have  the  most  decisive  testimony  in  the 
words  of  Paul  in  1  Cor.  15 :  50 :  "  Now  this  I  say,  brethren, 
that  flesh  and  blood  cannot  inherit  the  kingdom  of  God ; 
neither  doth  corruption  inherit  incorruption."  Flesh  and 
blood  is  an  expression  denoting  a  corruptible  state,  such  as  we 
all  possess  in  this  world  of  mortality.  In  this  state  we  cannot 
inherit  the  kingdom  of  God.  And  why  not? — Because  the 
kingdom  of  God  is  an  everlasting  kingdom ;  of  the  reign  of 
Christ  there  will  be  no  end.  Being  an  incorruptible  kingdom, 
only  incorruptible  subjects  can  inherit  it ;  otherwise  they 
w^ould  die  and  leave  it  to  other  people.  From  this  point  the 
apostle  goes  on  to  explain  how  we  may  inherit  that  kingdom. 
"For  this  corruptible  must  put  on  incorruption,  and  this  mor- 
tal must  put  on  immortality."  This  will  take  place  at  the 
sounding  of  the  last  trump,  when  the  dead  shall  be  raised  in- 
corruptible, and  the  living  shall  be  changed.  At  that  time 
the  Lord  himself  shall  descend  from  Heaven  "  with  a  shout, 


HEIRS   OF   THE   KINGDOM.  107 

with  the  voice  of  the  archangel,  and  with  the  trump  of  God." 
1  Thess.  4 :  14-17.  Then  the  dead  in  Christ  will  arise  immortal, 
and  the  living  will  be  caught  up  to  meet  the  Lord  in  the  air, 
and  so  be  forever  with  the  Lord. 

Of  this  time  the  Lord  Jesus  speaks  in  Matt.  25 :  31-34.  The 
Son  of  man  will  come  in  the  glory  of  the  Father,  and  all  the 
holy  angels  with  him.  His  voice  will  raise  the  saints,  immor- 
tal, incorruptible ;  and  then  he  will  say  to  them :  "  Come,  ye 
blessed  of  my  Father,  inherit  the  kingdom  prepared  for  you 
from  the  foundation  of  the  world."  This  is  "  the  first  domin- 
ion," for  it  was  prepared  from  the  foundation  of  the  world. 
And  that  will  be  the  first  moment  that  the  saints  could  inherit 
it,  for  until  that  time  they  are  mortal,  corruptible,  and  can- 
not inherit  the  incorruptible  kingdom  of  God.  The  gospel 
of  the  kingdom  is  still  being  preached,  and  concerning  it  the 
prayer  of  faith  is  still  ascending :  "  Thy  kingdom  come.  Thy 
will  be  done  in  earth,  as  it  is  in  Heaven." 

Here  we  may  emphasize  the  facts  already  noticed  in  regard 
to  the  true  heirs.  For  purposes  which  have  been  considered, 
the  children  of  Jacob  had  especial  privileges  for  a  season,  and 
they  might  have  occupied  a  high  place  in  the  fulfillment  of 
the  purposes  of  grace;  but,  as  Jesus  said,  they  would  not. 
Matt.  23 :  37.  For  this  unfaithfulness,  for  their  oft  despising 
the  messengers  of  God's  love  and  mercy,  and  finally  for  mali- 
ciously putting  to  death  his  only-begotten  Son,  their  house  was 
left  desolate,  and  the  kingdom  of  God  was  taken  from  them  to 
be  given  to  a  nation  bringing  forth  the  fruits  thereof.  Matt. 
21 :  33-43.  From  the  first  announcement  of  the  gospel,  this 
truth  began  to  be  given  to  them.  John  the  Baptist  said  to 
them : — 

**  Think  not  to  say  within  yourselves,  We  have  Abraham  to  our  Father  ; 
for  I  say  unto  you,  that  God  is  able  of  these  stones  to  raise  up  children  unto 
Abraham."    Matt.  3:9. 

Do  any  think  this  was  a  hard  saying?  If  so,  why?  He 
who  could  make  a  living  soul  of  the  dust  of  the  ground,  and 
can  bring  the  dead  from  the  earth,  and  would  cause  the  very 
stones  to  cry  out  if  necessary  to  have  the  words  of  the  prophet 


108  FROM    EDEX   TO    EDEX. 

fulfilled  (Gen.  2:7;  Luke  19 :  38-40),  could  make  living  beings 
of  the  stones  of  the  valley  of  the  Jordan,  and  make  them 
children  of  Abraham  through  faith  in  Christ.  And  Jesus 
said  that  the  literal  descendants  of  Jacob,  who  did  not  believe 
in  him,  were  not  the  children  of  Abraham,  but  were  the  chil- 
dren of  the  devil.  John  8  :  39-44;  compare  Matt.  13:  38,  39; 
Rev.  3 :  9. 

The  apostle  Paul  might  have  gloried  because  of  his 
descent,  yet  he  considered  it  all  loss  for  Christ.  Phil.  3  :  5,  7. 
How  many  have  lost  the  treasures  of  the  riches  of  God's  grace 
in  his  covenant  with  Abraham,  because  of  their  vain  boasting 
of  their  birth,  proud  of  the  accident  of  being  born  in  a  cer- 
tain line,  never  accepting  the  word  made  plain  to  everyone, 
that  they  must  be  born  again  or  they  could  never  see  the  king- 
dom of  God !  Paul  emphatically  says  they  are  not  Jews;  they 
are  not  the  children  of  promise,  and  their  circumcision  is  not 
circumcision  (Rom.  2  :  28,  29);  they  have  been  broken  off,  so 
that  they  no  longer  belong  to  the  stock  of  Israel,  and  they  can 
only  be  restored  by  being  grafted  in  again  by  faith  in  Christ 
(Rom.  11 :  23);  while  the  Gentiles  by  birth,  who  have  accepted 
Christ,  are  no  longer  strangers ;  they  are  no  more  foreigners,  but 
citizens  of  the  commonwealth  of  Israel.     Eph.  2 :  11-19. 

Having  traced  the  promises  of  the  kingdom  of  David  to 
their  fulfillment,  and  having  seen  that  it  will  be  as  extensive  as, 
and  identical  with,  the  inheritance  promised  to  Abraham  and 
his  seed,  we  are  prepared  to  notice  a  query  that  has  seemed  to 
puzzle  many  minds.  Seeing  that  the  Scriptures  declare  that 
Abraham  was  the  heir  of  the  whole  world,  why  was  he  taken 
to  the  hill  country  of  Palestine  to  be  shown  his  inheritance? 
He  was  led  from  Mesopotamia  to  near  the  present  site  of  Jeru- 
salem, and  there  the  Lord  said  to  him,  "  Unto  thy  seed  will  I 
give  this  land."  Why  was  not  the  promise  made  in  the  rich 
valley  of  the  Euphrates?  or  why  was  he  not  taken  to  the 
land  of  Goshen,  in  Egypt  ? 

Let  us  illustrate  our  reply  by  a  supposition.  The  empire  of 
Russia  is  very  large.  Suppose  that  an  individual  were  taken 
to  some  far-away  corner  of  this  empire,  and  told  that  he  and 


HEIRS   OF^TIIE    KINGDOM.  109 

his  posterity  should  possess  all  the  land  that  he  could  see,  it 
might  prove  to  be  an  inconsiderable  gift.  But  take  him  to  St. 
Petersburg,  to  a  position  overlooking  the  city,  its  palaces,  and 
all  the  treasures  of  the  empire ;  then  tell  him  that  all  that  he 
can  see  shall  belong  to  him  and  his  children  after  him,  and 
that  would  be  quite  a  different  thing.  So  God  took  Abraham 
to  the  spot  where  the  capital  of  the  earth  is  to  be  located; 
where  the  city  which  hath  foundations,  for  which  Abra- 
ham looked,  will  come  down  from  Heaven.  Here  Abraham 
offered  Isaac;  here  theTrueSeed  of  promise  died  to  purchase 
the  inheritance  of  the  children  of  Adam;  and  here  will  the 
triumphant  Saviour  descend  to  redeem  the  purchased  pos- 
session. Here  will  David  see  his  Son  sit  upon  his  glorious 
throne.  Here  will  Adam  recover  his  long-lost  garden,  and 
again  delight  in  approaching  unto  the  tree  of  life.  There  was 
good  reason  why  Abraham  was  led  to  this  land,  to  the  seat  of 
the  future  capital  of  the  whole  world,  to  receive  the  promises. 
The  great  wonders  of  God's  power  and  grace  have  been  here 
displayed;  and  here  will  the  full  fruition  of  his  gracious  pur- 
pose be  accomplished.  Here  Christ  suffered;  here  he  will 
triumph;  here  he  will  reign  forever  and  ever. 

"  To  the  land  where  the  Saviour  of  sinners  once  trod, 
"Where  he  labored,  and  languished,  and  bled ; 
Where  he  triumphed  o'er  death,  and  ascended  to  God, 
As  he  captive  captivity  led." 


ciiA.^TE&  je: 


''ANOTHER  LITTLE    HORN.'' 

In  the  year  540  b.  c,  just  sixty-three  years  after  the  dream 
of  Nebuchadnezzar  was  given  and  interpreted,  Daniel  had  a 
vision,  which  is  recorded  in  the  seventh  chapter  of  his  prophecy. 
In  this  vision  he  saw  the  four  winds  of  Heaven  striving  upon 
the  great  sea,  and  four  great  beasts  came  up  from  the  sea.  In 
verses  17,  18,  an  explanation  of  the  beasts  is  given  as  follows: — 

"  These  great  beasts,  which  are  four,  are  four  kings,  which  shall  arise  out 
of  the  earth.  But  the  saints  of  the  Most  High  shall  take  the  kingdom,  and 
possess  the  kingdom  for  ever,  even  for  ever  and  ever." 

These  words  show  that  this  vision  embraces  the  same  great 
facts  that  are  presented  in  the  dream  of  the  king,  namely,  four 
great  kingdoms  to  be  followed  by  a  kingdom  that  the  saints 
shall  possess  forever.  Then  the  object  of  this  vision  is  the 
same  as  that  of  the  dream,  to  acquaint  us  with  the  facts  of 
history  preceding,  and  leading  to,  the  setting  up  of  the  kingdom 
of  God. 

Yerse  4.  "  The  first  was  like  a  lion,  and  had  eagle's  wings ;  I  beheld  till 
the  wings  thereof  were  plucked,  and  it  was  lifted  up  from  the  earth,  and  made 
stand  upon  the  feet  as  a  man,  and  a  man's  heart  was  given  to  it." 

The  lion  is  called  the  king  of  beasts,  and  it  bears  about  the 
same  relation  to  the  other  beasts  that  gold  bears  to  the  other 
metals  of  the  image  of  chapter  2.  "  Eagle's  wings  "  adds  some- 
thing to  the  same  quality,  denoting  the  rapidity  with  which 
the  empire  rose  to  its  wonderful  greatness  in  the  seventh 
century  before  Christ.  But  its  wings  were  plucked,  and  the 
lion's  heart  was  taken  away.  We  must  bear  in  mind  that  this 
beast,  as  the  head  of  gold  of  the  image,  represented  the  empire 
of  Babylon,  and  not  any  one  emperor  or  king.  The  glory  of 
(110) 


THE  FOUR  BEASTS  OF  DANIKI.  SEVEN, 


ANOTHER   LITTLIC   HORN.  Ill 

the  kingdom  declined  from  the  days  of  Nebuchadnezzar — so 
transitory  is  the  glory  of  this  world.  Under  the  reign  of  Bel- 
shazzar  there  was  left  the  qualities  of  neither  the  lion  nor  the 
eagle. 

Verse  5.  "  And  behold  another  beast,  a  second,  like  to  a  bear,  and  it 
raised  up  itself  on  one  side,  and  it  had  three  ribs  in  the  mouth  of  it  between 
the  teeth  of  it ;  and  they  said  thus  unto  it.  Arise,  devour  much  flesh." 

This  is  a  strikingly  correct  representation  of  the  kingdom 
of  the  ^ledes  and  thii  Persians,  the  same  as  the  breast  and 
arms  of  the  image.  In  chapter  8,  the  kings  of  Media  and 
Persia  are  represented  by  a  ram  (compare  Dan.  8 :  3,  4,  20),  hav- 
ing two  horns,  and  one  was  higher  than  the  other,  and  the 
higher  came  up  last.  The  Medes  were  the  leading  power  in 
the  war  against  Babylon;  for  Cyrus,  the  real  leader  of  the 
armies,  gave  himself  entirely  to  the  service  of  his  uncle, 
*'  Darius  the  Median,"  who  took  the  kingdom  when  the  city  of 
Babylon  was  overthrown.  Of  Darius  but  little  need  be  said, 
except  that  he  was  ruler  over  a  mighty  empire  that  was  pre- 
sented to  him  by  his  nephew,  for  he  gave  no  evidence  of  capabil- 
ity of  subduing  such  an  empire  to  himself.  "  The  higher  came 
up  last."  The  Persian  branch  of  the  empire  flourished  under 
Cyrus,  who  was  really  one  of  the  greatest  generals  that  profane 
history  presents  to  us;  not  merely  because  he  could  lead 
great  armies,  and  subdue  kingdoms,  but  he  was  lenient  to  his 
captives,  considerate  of  the  comfort  and  welfare  of  his  soldiers 
and  confederates,  and  just  towards  all.  He  went  forth  to  war, 
not  from  a  love  of  conquest,  or  because  of  indifference  for 
human  life,  but  in  defense  of  the  rights  of  those  who  were 
assailed.  Added  to  all  this,  in  his  personal  habits  he  was  a 
model  of  temperance  and  benevolence.  How  well  the  bear 
represented  the  united  houses  of  the  Medes  and  Persians — it 
raised  up  itself  on  one  side. 

In  describing  the  symbol  of  this  kingdom  in  Daniel  8,  the 
prophet  said  he  saw  the  ram  pushing  westward,  and  northward, 
and  southward.  These  are  the  directions  in  which  the  Medes 
and  Persians  pursued  their  conquests;  and  the  three  ribs  in  the 
mouth  of  the  bear  doubtless  denote  the  same  thing. 


112  FROM    EDEN    TO    EDEN. 

Verse  6.  "After  this  I  beheld,  and  lo  another,  like  a  leopard,  which 
had  upon  the  back  of  it  four  wings  of  a  fowl ;  the  beast  had  also  four  heads ; 
and  dominion  was  given  to  it." 

The  leopard  represents  the  third  great  kingdom,  the  same 
as  the  body  of  brass  of  the  image,  or  the  rough  goat  in  chapter 
8, — the  kingdom  of  Grecia.  There  is  a  twofold  symbol  to 
denote  the  speed  with  which  Alexander  conquered  the  world, 
namely,  the  body  of  a  leopard,  with  four  wings  of  a  fowl.  The 
love  of  conquest  was  his  ruling  passion.  Merely  to  gratify  a 
senseless  ambition,  he  made  war  without  cause  or  provocation, 
upon  those  who  would  gladly  have  remained  in  peace  with 
him.  Seneca  said:  "Alexander,  who  is  justly  entitled  the 
plunderer  of  nations,  made  his  glory  consist  in  carrying 
desolation  into  all  places,  and  in  rendering  himself  the  terror 
of  mankind."  See  Rollin,  Book  15,  sec.  18.  It  seems  a  reflec- 
tion on  humanity  to  give  such  a  man  the  title  of  "  the  Great." 

To  fully  appreciate  the  description  given  in  Daniel  7 :  7,  it 
is  necessary  to  notice  further  the  symbol  of  Grecia  in  Dan. 
8:5-9.  The  goat  had  a  notable  horn  between  his  eyes,  which, 
the  angel  said,  was  the  first  king,  that  is,  Alexander.  "  The 
he  goat  waxed  very  great ;  and  when  he  was  strong,  the  great 
horn  was  broken ;  and  for  it  came  up  four  notable  ones  toward 
the  four  winds  of  heaven." 

The  kingdom  of  Alexander  had  suffered  no  decline  when 
he  died.  He  was  in  the  full  tide  of  victory,  not  having  had 
time  to  prepare  for  himself  a  capital,  when  he  fell,  slain  not  in 
war,  but  by  his  depraved  and  ungovernable  appetite, — broken 
in  his  strength.  And  for  it  came  up  four  notable  horns  toward 
the  four  winds  of  heaven.  The  angel  said,  "  Four  kingdoms 
shall  stand  up  out  of  the  nation,  but  not  in  his  power."  Dan. 
8:22. 

Alexander  died  b.  c.  323.  His  death  was  sudden  and  unex- 
pected, he  being  in  the  prime  of  life ;  and  no  provision  had 
been  made  for  a  successor.  There  were  many  aspirants  for 
power,  among  the  chief  of  whom  was  Antigonus.  Lyman,  in 
his  Historical  Chart,  has  given  a  view  of  the  kingdom  after 
the  death  of  Alexander,  in  a  few  forcible  words: — 


ANOTHER   LITTLE   HORN.  113 

"The  empire  was  divided  into  thirty-three  governments,  distributed 
among  as  many  general  officers.  Hence  arose  a  series  of  bloody,  desolating 
wars,  and  a  period  of  confusion,  anarchy,  and  crime  ensued,  that  is  almost 
without  a  parallel  in  the  history  of  the  world.  After  the  battle  of  Ipsus,  301 
B.  c,  in  which  Antigonus  was  defeated,  the  empire  was  divided  into  four 
kingdoms — Thrace  and  Bythinia  under  Lysimachus ;  Syria  and  the  East 
under  Seleucus;  Egypt  under  Ptolemy  Soter;  and  Macedonia  under  Cassan- 
der." 

Two  points  are  worthy  of  remark  in  this  symool  and  its 
fulfillment:  (1)  The  prophecy  takes  no  note  whatever  of  this 
period  of  anarchy  and  confusion.  It  was  a  period  of  internal 
dissensions,  in  which  there  was  neither  time  nor  opportunity 
to  establish  kingdoms  on  anything  like  a  permanent  footing. 
(2)  The  four  kingdoms  w^hich  arose  toward  the  four  winds  of 
heaven  are  considered  but  parts  of  the  same  Grecian  king- 
dom. They  are  no  doubt  regarded  a  continuation  of  the  same 
dominion  because  the  four  kings  named  entered  into  agree- 
ment to  divide  the  kingdom  among  themselves;  they  reigned 
by  mutual  consent,  and  not  in  opposition  to  one  another. 
This  is  marked  in  Dan.  7 :  6,  by  the  simple  expression, ''  The 
beast  had  also  four  heads." 

Verse  7.  "After  this  I  saw  in  the  night  visions,  and  behold  a  fourth 
beast,  dreadful  and  terrible,  and  strong  exceedingly ;  and  it  had  great  iron 
teeth ;  it  devoured  and  brake  in  pieces,  arid  stamped  the  residue  with  the 
feet  of  it;  and  it  was  diverse  from  all  the  beasts  that  were  before  it;  and  it 
had  ten  horns." 

The  likeness  of  the  fourth  kingdom,  represented  by  the  legs 
of  the  image  in  chapter  2,  is  readily  seen  in  this  beast.  The 
fourth  kingdom  of  iron  was  to  be  stronger  than  those  preced- 
ing it;  so  this  beast  was  strong  exceedingly,  and  it  had  great 
iron  teeth.  ''As  iron  breaketh  in  pieces  and  subdueth  all 
things,  and  as  iron  that  breaketh  all  these,  shall  it  break  in 
pieces  and  bruise,"  w^as  said  of  the  fourth  kingdom,  represented 
by  the  legs  of  the  image;  and  so  of  this  beast:  "  It  devoured 
and  brake  in  pieces,  and  stamped  the  residue  with  the  feet  of 
it." 

And  it  had  ten  horns,  which  are  said  in  verse  24  to  be  ten 
kings  that  shall  arise.  These  ten  kings  were  represented  by 
the  feet  and  toes  of  the  image, — the  ten  kingdoms  rising  out  of 


114  FROM    EDEN   TO   EDEN. 

the  Roman  empire  when  it  was  broken  up  by  its  invaders  from 
the  north  and  northeast.  Thus  far  the  facts  presented  in  the 
vision  of  these  four  beasts  are  identical  with  those  of  the  image 
in  the  dream  of  Nebuchadnezzar. 

Chapter  2 :  43  says  of  these  ten  kingdoms,  "  They  shall 
mingle  themselves  with  the  seed  of  men ;  but  they  shall  not 
cleave  one  to  another."  This  shows  that  these  kingdoms  were 
not  smitten  by  the  stone  as  soon  as  they  arose ;  there  must  be 
a  time  for  the  mingling — for  efforts  at  consolidation,  for  changes 
to  take  place — ^before  the  kingdom  and  dominion  shall  be  given 
to  the  saints  of  the  Most  High. 

This  statement  in  chapter  2  :  43,  in  regard  to  their  mingling, 
and  yet  not  cleaving  to  one  another,  contains  but  a  faint  hint  of 
all  the  changes  which  should  take  place  before  the  closing 
scenes.  The  same  idea  is  presented  in  verse  34.  After  the 
image  was  presented  complete,  Daniel  said :  "  Thou  sawest  till 
that  a  stone  was  cut  out,"  etc.;  as  if  he  continued  to  observe  the 
image  until  the  stone  appeared.  And  we  shall  see  that  each  suc- 
ceeding vision,  whether  of  Daniel  or  John,  contains  some  addi- 
tional events  to  precede  the  setting  up  of  the  kingdom  of  God,  and 
the  destruction  of  all  the  nations  and  kingdoms  of  this  world. 
The  additional  facts  in  chapter  7  are  principally  brought  to 
view  in — 

Verse  8.  "  I  considered  the  horns,  and,  behold,  there  came  up  among 
them  another  little  horn,  before  whom  there  were  three  of  the  first  horns 
plucked  up  by  the  roots ;  and,  behold,  in  this  horn  were  eyes  like  the  eyes 
of  man,  and  a  mouth  speaking  great  things." 

In  all  the  Scriptures  a  horn  is  the  symbol  of  power,  with- 
out regard  to  the  nature  of  the  power.  And  there  was  an 
extraordinary  power  rising  into  notice  just  at  the  time  when 
Western  Rome  was  broken  into  these  fragments  or  kingdoms. 
Yerse  24  says,  "He  shall  be  diverse  from  the  first."  And  this  was 
diverse  from  the  others  in  that  it  arose  as  a  religious,  a  profess- 
edly Christian,  power.  Although  it  arose  as  a  little  horn,  so 
that  it  did  not  at  first  take  its  place  among  the  kingdoms  of 
the  earth,  it  became  very  strong,  for  its  "  look  was  more  stout 
than  its  fellows."     And  it  is  so  well  known  that  it  oasses  with- 


ANOTHER   LITLE   HORN.  115 

out  proof,  that  the  Romish  Church  kingdom  became  stronger 
than  the  strongest  kingdoms  of  the  earth.  The  heads  of  this 
system,  the  popes  of  Rome,  claimed  it  as  their  right  to  rule 
over  the  kings,  and  to  absolve  subjects  from  their  allegiance  to 
any  king  who  refused  submission  to  their  will.  On  this  point 
Professor  Gaussen,  of  Geneva,  gave  the  following  pointed  and 
truthful  testimony : — 

"Daniel  tells  us  (verse  20)  that  though  this  horn  was  the  least,  his 'look 
was  more  stout  than  his  fellows/  The  pomps  of  Charlemagne,  Charles  V., 
Louis  XIV.,  and  Bonaparte  were  very  great ;  but  were  they  comparable  to 
that  of  the  Roman  pontiff?  The  greatest  kings  must  hold  his  stirrup,  serve 
him  at  table  (what  do  I  say?)  must  prostrate  themselves  before  him,  and 
kiss  his  feet ;  and  even  put  their  necks  under  his  proud  foot.  Go  yet  this 
year  to  view  him  in  the  Vatican,  as  I  myself  have  done.  You  will  see  hang- 
ing in  the  royal  hall,  where  all  the  ambassadors  of  Europe  pass,  a  picture 
representing  the  great  emperor,  Henry  IV.,  uncovered  before  Gregory  VII. 
You  will  see  in  another  picture  the  heroic  and  powerful  emperor  Frederick 
Barbarossa  upon  his  knees  and  elbows,  before  Pope  Alexander  III.,  in  the 
public  square  of  Venice;  the  foot  of  the  pope  rests  on  his  shoulder;  his 
scepter  cast  to  the  ground ;  and  under  the  picture,  these  words :  'Frederick, 
a  suppliant,  adores,  promising  faith  and  obedience.'  You  must  see  with 
your  own  eyes  this  priest-king  in  his  palaces  and  temples,  to  form  an  idea  of 
his  pomps,  and  to  understand  the  full  meaning  of  these  words  of  Daniel: 
'His  look  was  more  stout  than  his  fellows.'  What  Eastern  king  was  ever 
borne  like  him  upon  men's  shoulders,  decked  with  the  plumes  of  the 
peacock  ?  Incense  is  burnt  before  him  as  before  an  idol ;  they  kneel  .on 
both  knees  before  him  ;  they  kiss  the  soles  of  his  feet;  they  worship  him." 
Lecture  in  Geneva  College,  1843. 

Such  was  his  rise,  and  such  is  his  appearance.  "  And  be- 
fore whom  three  [kings]  fell."  All  who  are  acquainted  with  the 
history,  religious  and  secular,  of  the  fourth  and  fifth  centuries, 
are  aware  that  the  Arian  controversy  was  the  leading  cause  of 
dispute,  not  only  in  the  churches  and  councils,  but  among 
kings.  The  Gothic  kings  were  Arians ;  and  in  those  days  the 
people  professed  the  faith  of  their  kings.  But  the  Church  of 
E-ome  was  the  representative  of  the  Trinitarian  faith.  This 
faith  was  indorsed  by  the  Council  of  Nice,  where  the  primacy 
was  conferred  upon  the  bishop  of  Rome.  This  forever  bound 
the  bishop  of  that  see  to  that  faith.  The  primacy  and  the 
doctrine   of  the  Trinity  were  inseparable.     That  church  was 


116  FROM   EDEN   TO   EDEN. 

the  chief  support  of  what  was  then  called  the  orthodox  faith, 
while  the  Goths  were  held  to  be  heretics. 

The  Heruli,  under  Odoacer,  who  were  also  Arians,  took 
possession  of  Italy.    Gibbon  says: — 

"  Odoacer  was  the  first  Barbarian  who  reigned  in  Italy,  over  a  people 
who  had  once  asserted  their  just  superiority  above  the  rest  of  mankind.  .  . 
Like  the  rest  of  the  Barbarians,  he  had  been  instructed  in  the  Arian  heresy; 
but  he  revered  the  monastic  and  episcopal  characters;  and  the  silence  of 
the  Catholics  attest  the  toleration  which  they  enjoyed."  Decline  and  Fall, 
chap.  36,  paragraphs  32,  33. 

In  this  respect  the  conduct  of  the  Barbarian  heretics  was  in 
strong  contrast  with  that  of  the  orthodox  or  Catholics,  for  these 
never  failed  to  persecute  the  Arians  when  they  had  the  power. 
And  the  spirit  of  persecution  was  so  strongly  entrenched  in 
them  that  when  they  could  not  persecute  those  whom  they 
consigned  to  perdition  as  heretics,  they  fell  to  quarreling  among 
themselves.  In  them  worldly  ambition  seemed  to  have  en- 
tirely supplanted  the  spirit  of  Christianity.  Of  the  time  of 
Odoacer,  Gibbon,  in  the  same  place,  further  says: "  The  peace  of 
the  city  required  the  interposition  of  his  prefect  Basilius  in  the 
choice  of  a  Roman  pontiff."  That  is  to  say,  that  the  election 
of  a  pope  was  accompanied  with  such  party  strifes  that  the 
authority  of  the  Barbarian  heretic  was  necessary  to  preserve 
the  peace  of  the  city,  and  to  prevent  bloodshed ;  for  such  an 
election  was  sometimes  the  occasion  of  fatal  quarrels.  It  was 
also  customary  to  purchase  votes  in  the  seclection  of  the  pope, 
and  the  Arian  king  was  obliged  to  use  his  authority  to  put  an 
end  to  this  scandal. 

Upon  the  death  of  Pope  Simplicius,  in  483,  the  people  and 
clergy  assembled  for  the  election  of  a  new  bishop  for  Rome. 
Then  occurred  that  interference  of  Odoacer  of  which  Gibbon 
spoke,  as  quoted  above.     Bower's  History  of  the  Popes  says: — 

*'  But  while  they  were  assembled  for  that  purpose,  in  the  Church  of  St. 
Peter,  Basilius  the  prsefectus  prsetor  la,  and  lieutenant  of  King  Odoacer,  entered 
the  assembly ;  and,  addressing  the  electors,  that  is,  the  people,  the  senate, 
and  the  clergy,  expressed  great  surprise  at  their  taking  upon  them  to  appoint 
a  successor  to  the  deceased  bishop,  without  him;  adding,  that  it  belonged  to 
the  civil  magistrate  to  prevent  the  disturbances  that  might  arise  on  such  oc- 


ANOTHER   LITTLE   IIORX.  117 

casions,  lest  from  the  church  they  should  pass  to  the  State.  .  .  .  He 
then  declared  all  they  had  done  without  him  to  be  null ;  and  ordered  the 
election  to  be  begun  anew,  though  it  was  already  near  concluded.  But,  in 
the  first  place,  he  caused  a  law  to  be  read  in  the  name  of  Odoacer,  forbidding 
the  bishop,  who  should  now  be  chosen,  as  well  as  his  successors,  to  alienate 
any  inheritance,  possessions,  or  sacred  utensils,  that  now  belonged,  or  should 
for  the  future  belong,  to  the  church ;  declaring  all  such  bargains  void ;  anath- 
ematizing both  the  seller  and  the  buyer;  and  obliging  the  latter,  and  his 
heirs,  to  restore  to  the  church  all  lands  and  tenements  thus  purchased,  how 
long  soever  they  may  have  possessed  them."     Under  Felix  II. 

''  From  this  law,"  says  Bower,  "it  is  manifest  that  great 
abuses  must  have  prevailed  at  this  time  in  Rome,  in  the  man- 
agement of  the  goods  belonging  to  the  church."  Indeed,  it 
was  well  known  that  candidates  for  the  chair  of  St.  Peter  had 
freely  pledged  the  property  of  the  church  to  procure  votes  in 
the  "  sacred  college,"  where  an  infallible  successor  to  St.  Peter 
was  to  be  chosen. 

This  might  be  called  the  first  great  humiliation  that  the 
popes  of  Eome  were  compelled  to  bear  at  the  hands  of  an 
Arian  king.  Felix  II.  filled  the  papal  chair  by  tolerance  of 
Odoacer,  and  under  restrictions  placed  upon  him  by  one  whom 
he  esteemed  an  accursed  heretic ;  for  the  law,  read  by  order  of 
the  king,  restrained  the  newly-elected  pope,  as  well  as  his  suc- 
cessors, from  a  practice  which  had  been  common  with  his 
predecessors.  If  any  think  that  this  was  not  a  humiliation  to 
one  occupying  the  papal  chair,  let  him  read  the  life  of  Leo  the 
Great,  and  consider  what  was  already  claimed  as  the  right  and 
proper  authority  of  him  who  filled  that  position.  As  long  as 
the  Heruli  possessed  Italy,  so  long  must  the  pope  consider 
himself  under  the  hateful  supervision  of  those  who  were  held 
to  be  enemies  to  the  church  and  to  the  true  faith.  But  to 
remedy  this  state  of  things  was  not  an  easy  matter.  From 
the  time  of  Constantine,  the  emperors  had  assumed  the  over- 
sight of  the  church,  and  the  bishops,  especially  of  Rome,  the 
chief  city  of  the  empire,  were  elected  and  installed  only  by  im- 
perial consent.  When  the  Barbarians  ruled  in  Italy,  their 
kings  assumed  the  same  right;  and  indeed,  it  became  neces- 
sary for  them  to  take  the  control  of  the  important  matters  of 


118  FROM    EDEN   TO    EDEN. 

the  church,  that  the  peace  of  the  kingdom  might  be  preserved. 
As  Gibbon  said,  the  peace  of  the  city  required  their  interposi- 
tion. But  it  was  irritating  in  the  extreme  to  the  ambitious 
popes,  that  they  must  hold  their  seats  under  the  restraints  im- 
posed by  a  heretical  king.  True,  they  were  not  at  all  re- 
strained from  exercising  jurisdiction  in  all  matters  spiritual; 
but  that  was  not  all  that  they  demanded.  But  for  the  time 
being  their  demands  were  not  only  unheeded,  but  held  in 
check.  Of  course  it  became  an  object  to  all  who  were  of  the 
Catholic  faith,  to  have  Italy  freed  from  the  rule  of  the  Heruli. 
Bower  says  that  Theodoric,  king  of  the  Ostrogoths,  then 
reigning  in  Pannonia,  had  served  under  the  emperor,  but 
"afterwards,  thinking  himself  ill-used  by  that  prince,  not  only 
quitted  his  service,  but,  at  the  head  of  his  Goths,  made  war  on 
the  empire,  till  he  was  persuaded  by  the  emperor  to  turn  his 
arms  against  Odoacer,  who  reigned  in  Italy."  Vol.  1,  p.  283, 
note.  Zeno,  who  was  weak  and  inefficient,  served  a  twofold 
purpose  in  turning  Theodoric  against  the  Heruli.  Machiavel, 
in  his ''  History  of  Florence,"  thus  stated  the  case: — 

"  Zeno,  partly  by  apprehension  and  partly  wishing  to  drive  Odoacer 
from  Italy,  consented  that  he  should  go  against  hira  and  take  possession  of 
Italy.  Theodoric  Immediately  started  from  his  States,  where  he  left  the 
Gepides,  people  with  whom  he  was  on  friendly  terms,  and  having  come 
into  Italy,  he  killed  Odoacer,  with  his  son;  and  according  to  the  already  es- 
tablished custom,  he  took  the  title  of  king  of  Italy."  Vol.  1,  pp.  15, 16, 
French  edition  of  Desborkes,  Amsterdam,  1694. 

Zeno  was  orthodox,  that  is,  in  full  sympathy  with  the 
Roman  pontiff,  and  by  his  connivance,  one  of  the  ten  king- 
doms was  plucked  up,  and  an  important  step  was  thus  taken 
to  free  the  pope  from  Arian  domination.  But,  although  it  was 
absolutely  necessary  that  the  king  of  the  Heruli  should  be  re- 
moved, it  was  soon  found  that  one  dictator  of  the  pope  was 
vanquished  to  give  place  to  another.  Theodoric,  as  had  Odoa- 
cer before  him,  in  no  manner  opposed  the  free  action  of  the 
Roman  bishop  in  any  matter  coming  legitimately  under  the 
jurisdiction  of  the  spiritual  head  of  the  church.  But  he  took 
the  same  oversight  of  the  church,  and  compelled  the  orthodox 


ANOTHER   LITTLE   HORX.  119 

to  do  justice  to  the  Arians,  who  were  being  subjected  to  severe 
persecutions  by  Justin,  the  emperor  of  the  East,  w4io  was  as 
inefficient  as  Zeno  before  him,  and  more  radical  in  his  devo- 
tion to  the  Catholic  cause.  This  brings  us  to  the  second  hu- 
miliation of  the  popes  by  the  Arians. 

Gibbon  attributes  this  persecution,  not  to  Justin  but  to 
Justinian,  who  was  already  associated  in  the  government. 
The  conduct  of  Justinian  when  he  became  emperor  fully  justi- 
fies the  judgment  of  the  historians.     These  are  his  words: — 

"After  the  death  of  Anastasius,  the  diadem  had  been  placed  on  the 
head  of  a  feeble  old  man ;  but  the  powers  of  government  were  assumed  by 
his  nephew  Justinian,  who  already  meditated  the  extirpation  of  heresy,  and 
the  conquest  of  Italy  and  Africa.  A  rigorous  law,  which  was  published  at 
Constantinople,  to  reduce  the  Arians  by  the  dread  of  punishment  within 
the  pale  of  the  church,  awakened  the  just  resentment  of  Theodoric,  who 
claimed  for  his  distressed  brethren  of  the  East  the  same  indulgence  which 
he  had  so  long  granted  to  the  Catholics  of  his  dominions.  At  his  stern 
command,  the  Roman  pontiff,  with  four  illustrious  senators,  embarked  on  an 
embassy,  of  which  he  must  have  alike  dreaded  the  failure  or  the  success." 
Decline  and  Fall,  chap.  39,  paragraph  17. 

In  reading  the  above  it  must  be  borne  in  mind  that,  though 
Justinian  was  publicly  proclaimed  associate  emperor  only  four 
months  before  the  death  of  Justin,  "  the  powers  of  government 
were  assumed"  by  him,  as  Gibbon  says,  before  that  time;  he 
really  controlled  affairs  under  his  superannuated  uncle. 

Bower  has  given  a  minute  account  of  the  embassy  of  Pope 
John  I.  to  the  court  of  Constantinople.  The  Arians  in  the  East 
appealed  to  Theodoric  to  procure,  if  possible,  a  mitigation  of  the 
horrors  into  which  they  were  consigned  by  the  action  of  the 
emperor.  Theodoric  was  too  humane  to  retaliate  without  an 
effort  to  have  the  edict  reversed  by  more  gentle  means.  But 
by  w^hat  means  his  purpose  could  be  accomplished,  it  was  dif- 
ficult to  determine.     Bower  says : — 

"  He  thought  of  many ;  weighed  and  examined  many  ;  and  at  last  fixed 
upon  one,  which  he  apprehended  c<>nld  not  fail  of  the  wished-for  success. 
He  knew  what  weight  the  advice  and  counsels  of  the  pope  had  with  the 
emperor ;  how  much  the  emperor  deferred  to  the  judgment  of  the  bishop  of 
Rome,  in  all  matters  of  religion  and  conscience;  and  therefore  did  not 
doubt  that  the  persecution  would  soon  be  at  an  end,  could  the  pope  by  any 
means  be  prevailed  upon  to  espouse  the  cause  of  the  persecuted  Arians."' 


120  FROM   EDEN   TO    EDEN. 

^'Tlie  king  was  sensible  that  it  was  only  by  menaces,  by  force,  and 
compulsion,  that  the  pope  could  be  brought  to  act  such  a  part ;  and  resolved, 
accordingly,  to  employ  them  at  once,  that  no  room  might  be  left  for  delays 
and  excuses.  Having  therefore  sent  for  him  to  Ravenna,  he  complained  to 
him  with  great  warmth  of  the  unchristian  spirit  and  proceedings  of  the  em- 
peror; .  .  .  comparing  the  happy  situation  of  the  heretics,  meaning 
the  Catholics  in  his  dominion,  with  the  unhappy  condition  of  the  Catholics 
in  those  of  the  emperor,  he  added :  *  But  I  must  let  you  know  that  I  am  de- 
termined not  to  sit  as  an  idle  spectator  on  such  an  occasion.  I  am,  you 
know,  and  I  have  often  declared  it,  an  enemy  to  all  kinds  of  persecution; 
I  have  suffered  not  only  the  inhabitants  of  Italy,  but  even  my  Goths,  to 
embrace  and  profess,  undisturbed,  which  of  the  two  religions  they  thought 
the  most  pleasing  to  God ;  and,  in  the  distribution  of  my  favors,  have  hith- 
erto made  no  distinction  between  Catholic  and  heretic.  But  if  the  emperor 
does  not  change  his  measures,  I  must  change  mine.  Men  of  other  religions 
the  emperor  may  treat  as  he  pleases,  though  every  man  has  a  right  to  serve 
the  Creator  in  the  manner  which  he  thinks  the  most  acceptable  to  him. 
But  as  for  those  who  profess  the  same  religion  which  I  profess,  I  think  my- 
self bound  to  employ  the  power  which  it  has  pleased  God  to  put  into  my 
hands  for  their  defense  and  protection.  If  the  emperor  therefore  does  not 
think  fit  to  evoke  the  edict,  which  he  has  lately  issued  against  those  of  my 
^persuasion,  it  is  my  firm  resolution  to  issue  the  like  edict  against  those  of 
Jiis;  and  to  see  it  everywhere  executed  with  the  same  rigor.  Those  who  do 
not  profess  the  faith  of  Nice  are  heretics  to  him ;  and  those  who  do  are 
heretics  to  me.  Whatever  can  excuse  and  justify  his  severity  to  the  former 
will  excuse  and  justify  mine  to  the  latter.  But  the  emperor,'  continued  the 
king,  *  has  none  about  him  who  dare  freely  and  openly  speak  what  they 
think,  or  to  whom  he  would  hearken  if  they  did.  But  the  great  veneration 
which  he  professes  for  your  see  leaves  no  room  to  doubt  but  he  would 
Jiearken  to  you.  I  will  therefore  have  you  to  repair  forthwith  to  Constanti- 
jQople,  and  there  to  remonstrate  both  in  my  name  and  your  own,  against  the 
violent  measures  in  which  that  court  has  so  rashly  engaged.  It  is  in  your 
power  to  divert  the  emperor  from  them ;  and  till  you  have,  nay,  till  the 
Catholics,  the  Arians,  are  restored  to  the  free  exercise  of  their  religion,  and 
to  all  the  churches  from  which  they  have  been  driven,  you  must  not  think 
of  returning  to  Italy.' "    History  of  the  Popes,under  John  I. 

Some  authors  say  that  there  was  a  disagreement  between 
the  pope  and  the  king  in  regard  to  the  terms  of  the  embassy, 
p,nd  that  the  king  took  him  prisoner,  and  was  about  to  convey 
him  away.  Bower  says:  "However  that  may  be,  certain  it  is 
that  the  pope  undertook  the  embassy,  not  out  of  any  kindness 
to  the  Arians,  with  which  he  has  been  by  some  unjustly  re- 
proached, but  to  divert  the  storm  that  threatened  the  Cathohcs 
in  his  dominions."    And^  in  all  the  history  of  Rome,  this  is 


ANOTHER    LITTLE   HORN.  121 

the  only  occasion  on  which  her  bishops  ever  endeavored  to 
mitigate  the  cruelty  of  persecutions  against  those  whom  they 
considered  heretics.  And  in  this  embassy,  though  he  procured 
a  reversal  of  the  inhuman  edict  of  the  emperor,  the  evidence 
points  towards  a  conspiracy  against  the  king  for  the  overthrow 
of  the  Arians,  for  the  pope  was  made  a  prisoner  on  his  return. 
Some,  however,  think  that  his  imprisonment  was  caused  by  a 
failure  to  procure  all  that  Theodoric  required  in  the  way  of 
justice  to  the  Arians  in  the  East,  as  he  did  not  doubt  that  the 
emperor  would  have  granted  all  if  they  had  pressed  it,  as  they 
had  been  commanded.  On  this  point  the  exact  truth  may 
never  be  known ;  but  whatever  the  cause,  the  pope  died  in 
prison  under  the  Arian  rule. 

The  popes,  from  the  days  of  Constantine,  had  assumed  most 
arrogant  airs ;  and  especially  from  the  time  of  Leo  the  Great. 
And  John  himself  was  not  a  whit  behind  them  in  his  preten- 
sions.    Of  his  forced  visit  to  Constantinople,  Bower  says : — 

"  The  patriarch  invited  the  pope  to  perform  divine  service  in  the  great 
church,  together  witli  him.  But  he  would  neither  accept  the  invitation,  nor 
even  see  the  patriarch,  till  he  agreed  not  only  to  yield  him  the  first  place, 
hut  to  seat  him  on  a  kind  of  throne  above  himself.  It  is  observable  that 
the  pope  alleged  no  other  reason  why  he  should  be  allowed  this  mark  of 
distinction  than  because  he  was  bishop  of  Rome,  or  of  the  first  city."    lb. 

We  can  but  faintly  imagine  what  must  have  been  the  feel- 
ings of  this  arrogant  bishop,  when  sent  on  an  embassy  to  inter- 
cede for  those  whom  he  declared  heretics,  and  whom  he  would 
gladly  have  seen  exterminated.  But  when  he  returned  to  his 
own  see,  in  the  first  city,  he  was  as  helpless  and  dependent  as  the 
meanest  citizen.  And  this  humiliation  the  popes  were  obliged 
to  bear  as  long  as  the  Arian  Ostrogoths  possessed  Italy. 

But  this  was  not  the  only  humiliation  which  the  primate, 
the  head  of  the  orthodox  faith,  had  to  suffer.  The  Vandals 
were  in  possession  of  Africa,  and  they  also  were  Arians.  Emu- 
lating the  spirit  of  the  orthodox  or  Catholic  emperor,  they  were 
bitterly  persecuting  the  Trinitarians  in  their  dominions.  The 
pope  was  compelled  to  intercede  in  behalf  of  the  Arians  in  the 
East,  and  to  put  a  stop  to  the  persecutions  which  were  raging 


122  FROM    EDEN   TO    EDEN. 

against  them ;  but  he  had  no  power  to  check  the  persecution 
which  those  of  his  own  communion  were  suffering  in  Africa. 

Justin  died  a.  d.  527.  Speaking  of  the  persecution  in  the 
time  of  Justin,  Gibbon  said  that  Justinian  "  already  meditated 
the  extirpation  of  heresy,  and  the  conquest  of  Italy  and  Africa." 
His  effort  to  put  down  heresy  in  the  East  w^as  foiled  by  the 
king  of  Italy;  and  now  there  remained  no  way  to  check  its 
sway,  but  by  the  conquest  of  Africa  and  Ital}^  Until  this  was 
done,  the  pope  was  constantly  humiliated.  For  this  purpose 
the  emperor  sent  Belisarius,  an  able  general,  against  Africa,  in 
534.  Of  the  capture  of  Carthage,  the  Vandal  capital,  Gibbon 
says: — 

"The  defeat  of  the  Vandals,  and  the  freedom  of  Africa,  were  announced 
to  the  city  on  the  eve  of  St.  Cyprian,  when  the  churches  were  already 
adorned  and  illuminated  for  the  festival  of  the  martyr,  whom  three  centuries 
of  superstition  had  almost  raised  to  a  local  deity.  The  Arians,  conscious  that 
their  reign  had  expired,  resigned  the  temple  to  the  Catholics,  who  rescued 
their  saint  from  profane  hands,  performed  the  holy  rites,  and  loudly  pro- 
claimed the  creed  of  Athanasius  and  Justinian.  One  awful  hour  reversed 
the  fortunes  of  the  contending  parties."    Chap,  xli,  paragraph  9. 

The  king  of  the  Vandals  collected  his  scattered  and  feeble 
forces,  and  engaged  in  the  final  struggle  not  far  from  Carthage. 
Both  armies  were  small,  and  Gibbon  thus  speaks  of  the  results 
of  this  battle : — 

"  Yet  no  more  than  fifty  Romans,  and  eight  hundred  Vandals,  were 
found  on  the  field  of  battle;  so  inconsiderable  was  the  carnage  of  a  day, 
whicli  extinguished  a  nation,  and  transferred  the  empire  of  Africa."  Id.y. 
paragraph  10 

Thus  was  the  second  of  the  ten  kingdoms  removed  to  serve 
the  interests  of  the  papacy.  The  king  of  the  Vandals  was  not 
taken,  however,  until  the  year  535,  when  he  was  brought  to 
grace  the  triumph  given  to  Belisarius  in  Constantinople. 

Yet  the  tide  of  prosperity  was  not  altogether  smooth  for  Jus- 
tmian  in  his  own  territory.  Although  the  Trinitarians  were 
free  from  opposition  by  the  heretics,  they  could  not  agree 
among  themselves  as  to  the  terms  in  which  their  faith  should 
be  expressed.  In  other  words,  they  quarreled  about  the 
method  of  defining  a  doctrine  which  none  of  them  understood. 


ANOTHER   LITTLE   HORN.  123 

And  this  very  condition  was  the  occasion  of  more  strife  and 
bloodshed  than  any  other  cause  that  troubled  the  -church. 
The  Nestorians  and  Justinian  were  in  open  opposition  to  each 
other,  and  the  monks  resolved  to  appeal  to  the  pope,  where 
they  counted  on  an  easy  triumph,  inasmuch  as  their  definition 
had  been  declared  by  a  preceding  pope,  in  the  same  terms  that 
they  used.  But  Justinian  appealed  to  the  pope  also ;  and  his 
appeal  was  accompanied  by  the  weighty  argument  of  a  gift  to 
St.  Peter,  consisting  of  several  chalices,  and  other  vessels  of 
gold,  enriched  wutli  precious  stones.  This,  with  his  confession 
of  faith,  Justinian  sent  to  the  pope,  with  a  most  obsequious  let- 
ter, lauding  the  pope  in  the  most  courtly  terms,  and  proceeding 
to  declare  that  he,  the  pope,  was  the  head  of  all  the  churches; 
that  he,  the  emperor,  had  subjected  to  his  see  all  the  churches 
of  the  whole  East;  and  that  the  pope  was  the  effectual  corrector 
of  heretics.  It  was  a  trying  time  for  the  pope;  it  was  difficult 
for  him  to  declare  against  the  express  words  of  his  predecessor, 
and  still  more  difficult  to  decide  against  the  emperor,  and  all 
the  bishops  of  the  East  wdio  favored  him.  After  much  consul- 
tation, had,  no  doubt,  to  avoid  giving  offense  to  those  of  the 
West,  it  was  decided  in  favor  of  Justinian. 

This  w^as  indeed  an  eventful  time  for  the  professed  see  of 
St.  Peter.  Gibbon  speaks  thus  of  the  action  of  Justinian,  after 
the  triumph  of  Belisarius  in  Africa : — 

"  He  received  the  messengers  of  victory  at  the  time  when  he  was  pre- 
paring to  publish  the  Pandects  of  the  Roman  law ;  and  the  devout  or  jealous 
emperor  celebrated  the  divine  goodness,  and  confessed  in  silence,  the  merit 
of  his  successful  general.  Impatient  to  abolish  the  temporal  and  spiritual 
tyranny  of  the  Vandals,  he  proceeded,  without  delay,  to  the  full  establish- 
ment of  the  Catholic  Church.  Her  jurisdiction,  wealth,  and  immunities, 
perhaps  the  most  essential  part  of  episcopal  religion,  were  restored  and 
amplified  with  a  liberal  hand;  the  Arian  worship  was  suppressed;  the 
Donatist  meetings  were  proscribed  ;  and  the  syno<l  of  Carthage,  by  the  voice 
of  two  hundred  and  seventeen  bishops,  applauded  the  just  measure  of  pious 
retaliation."    Decline  and  Fall,  chap,  xli,  paragraph  11. 

Belisarius  was  next  sent  to  subdue  the  Goths  in  Italy.  He 
was  delayed  by  the  jealousy  and  ill-will  of  the  emperor;  but  he 
entered  Rome  in  536,  and  sent  the  keys  of  the  city  to  Justinian 
as  the  sign  that  he  was  master  of  the  cit}^     But  the  victory 


124  FROM    EDEN    TO    EDEN. 

was  not  by  any  means  complete,  as  the  Barbarians  under 
Vitiges  besieged  Rome  with  Behsarius  in  it.  The  siege  lasted 
over  a  year.  See  Gibbon  and  Bower.  ,But  the  siege  became 
disastrous  and  unprofitable  to  the  Barbarians.  Finally,  unfa- 
vorable news  from  Eimini  caused  the  Gothic  leader  to  risk  one 
more  effort  before  leaving  the  vicinity  of  the  city;  but  the  at- 
tack was  disastrous  to  the  besiegers,  and  they  retreated,  not  soon 
to  return.  Italy  was  rescued  to  the  emperor,  and  the  third 
kingdom  was  taken  away  to  relieve  the  Catholic  Church,  and 
the  popes,  from  their  heretical  masters.  It  is  true  that  Bar- 
barians from  time  to  time  renewed  their  efforts  to  recover  what 
Belisarius  had  taken  from  them.  Their  retreat  was  in  538,  at 
which  time  the  letter  of  Justinian  to  Pope  John  I.,  in  which  all 
the  churches  were  subjected  to  his  authority,  became  more  than 
a  hope,  which  it  had  hitherto  been  to  the  pope,  for  the  emperor 
was  now  able  to  give  effect  to  the  gracious  promises  which  he 
had  made  to  the  pontiff". 

The  prophet  Daniel  said  of  the  little  horn,  which  came  up 
after  the  ten,  that  before  him  "  there  were  three  of  the  first 
horns  plucked  up  by  the  roots."  This  we  have  seen  was 
accomplished  between  the  years  493,  when  Odoacer  was 
defeated  and  slain,  which  ended  the  reign  of  the  Heruli,  and 
538,  when  Italy  was  recovered  from  the  Ostrogoths. 

Dan.  7  :  25.  "  And  he  shall  speak  great  words  against  the  Most  High, 
and  shall  wear  out  the  saints  of  the  Most  High,  and  think  to  change 
times  and  laws ;  and  they  shall  be  given  into  his  hand  until  a  time  and 
times  and  the  dividing  of  time." 

Four  specifications  are  here  presented,  and  each  has  been 
most  faithfully  fulfilled  by  the  papacy.  Not  a  power,  not  a 
prerogative,  not  a  title,  was  ever  given  to,  or  claimed  by,  the 
Most  High  God  but  has  been  claimed  by,  and  given  to,  the  pope 
of  Rome.  Indeed,  under  the  name  of  "  that  man  of  sin,"  Paul 
has  described  him  as  exalting  himself  above  all  that  is  called 
God  or  that  is  worshiped.  2  Thess.  2 : 1-9.  That  he  has  worn 
out  the  saints  of  the  Most  High,  all  history  attests.  The  Judg- 
ment-day alone  will  reveal  the  number  of  the  victims  who 
perished  by  fire,  by  the  sword,  by  wild  beasts,  by  the  tortures 


ANOTHER   LITTLE    HORN.  125 

and  in  the  dungeons  of  the  Inquisition.  The  Scriptures  will 
never  fail ;  the  description  of  that  power  by  St.  Paul  was 
written  by  inspiration,  and  has  its  perfect  fulfillment.  And 
what  power  ever  fulfilled  it  by  exalting  itself  as  the  papacy  has 
done?  What  power  ever  wore  out  the  saints  of  the  Most  High 
as  that  apostate  church  literally  wore  them  out  for  long  cent- 
uries? What  other  power  ever  continued  long  enough  to  hold 
dominion  over  the  saints,  and  to  make  them  the  victims  of  its 
religious  hatred  and  unbounded  ambition,  as  long  a  time  as 
is  here  given  to  this  horn  ?  "  And  they  shall  be  given  into  his 
hand  until  a  time  and  times  and  the  dividing  of  time." 

This  expression  is  easily  explained.  In  Dan.  4 :  16,  23,  25, 
and  32,  the  expression  "  seven  times  "  is  used.  These  seven  times 
were  to  pass  upon  Nebuchadnezzar,  king  of  Babylon,  during 
which  he  should  be  shut  out  of  his  kingdom,  and  live  with  the 
cattle,  because  of  his  pride.  And  Josephus,  book  10,  chap.  10, 
sec.  6,  says  that  Nebuchadnezzar  was  driven  out  from  his  king- 
dom for  seven  years.  And  he  is  not  the  only  authority  for  ap- 
plying the  word  "  time  "  to  a  year. 

In  other  scriptures  this  period  of  three  thnes  and  a  half  is 
so  numbered  that  it  is  necessary  to  ascertain  how  many  days 
we  must  count  for  a  year.  No  exact  measurement  ever  has 
been  or  ever  can  be  adopted,  from  the  fact  that,  in  computing 
the  days  of  the  revolution  of  the  earth  around  the  sun,  a 
fraction  remains.  In  the  course  of  years  these  fractions  amount 
to  a  considerable  sum — sufficient  to  disarrange  the  seasons. 
For  this  reason  intercalary  periods  have  to  be  used ;  that  is, 
the  years  are  counted  of  unequal  length,  and  days  or  longer 
periods  are  thrown  in  to  rectify  the  discrepancy.  In  our  pres- 
ent computation  the  months  have  no  certain  length,  an  arbi- 
trary number  of  days  being  given  to  each,  and  the  fraction 
remaining  is  nearly  accounted  for  by  adding  a  day  to  February 
every  four  yeats.  Yet  exactness  requires  that  another  be  added 
at  much  longer  periods. 

But  the  computation  given  in  the  Scriptures  is  entirely 
different.  Twelve  months,  with  tliirty  days  to  the  month,  were 
counted  for  a  year,  giving  a  round  number  of  three  hundred 


126  FROM    EDEN    TO    EDEN. 

and  sixty  days, — five  less  than  in  the  present  method.  While 
we  add  one  day  to  every  fourth  year,  their  deficiency  being 
greater,  they  had  to  add  longer  periods,  which  they  called  a 
month.  The  twelfth  month  w^as  called  Adar,  and  the  inter- 
calated month  w^as  called  Veadar — literally,  And-Adar ;  equiva- 
lent to,  Another-Adar.  But  as  we  commonl}^  call  a  period  of 
three  hundred  and  sixty-five  days  a  year,  taking  no  note  of  the 
intercalated  days,  so  they  called  the  year  three  hundred  and 
sixty  days,  not  noting  the  intercalated  month.  That  thirty 
was  the  number  of  days  counted  to  a  month,  we  learn  in  Gene- 
sis, chapters  7  and  8.  In  Gen.  7:11  it  is  said  that  the  flood 
came  upon  the  earth  in  the  second  month,  the  seventeenth 
day  of  the  month.  In  chapter  8  :  4  it  says  the  ark  rested  the 
seventh  month,  the  seventeenth  day  of  the  month.  And  from 
the  seventeenth  day  of  the  second  month  to  the  seventeenth  day 
of  the  seventh  month  is  just  five  months.  And  chapter  7 :  24. 
says  that  the  w^aters  prevailed  upon  the  earth  an  hundred  and 
fifty  days.  An  hundred  and  fifty  days  divided  between  five 
months  give  thirty  days  to  the  month.  And  twelve  months  of 
thirty  days  to  the  month  make  a  year  of  thriee  hundred  and 
sixty  days.  This  point  is  clear;  a  year,  or  a  literal  time,  con- 
tains three  hundred  and  sixty  days. 

It  has  already  been  shown  that  a  time  is  equal  to  a  year, 
and  a  time  and  times  and  half  a  time  would  make  twelve 
hundred  and  sixty  days.  Thus:  one  time,  three  hundred  and 
sixty  days ;  two  times,  seven  hundred  and  twenty  days ;  and  half 
a  time,  one  hundred  and  eighty  days,  together  equal  to  twelve 
hundred  and  sixty.  And  this  computation  is  verified  in  Revela- 
tion 12.  Verse  14  says  that  the  woman  fled  into  the  wilderness, 
where  she  w^as  nourished  for  a  time  and  times  and  half  a  time 
from  the  face  of  the  serpent.  And  verse  6  says  she  was  in  the 
wilderness  a  thousand  two  hundred  and  threescore  days — 
1260.  This  is  the  period  in  w^hich  the  little  horn  had  power  to 
wear  out  the  saints  of  the  Most  High,  according  to  Dan.  7:  25.' 

But  1260  days  make  only  three  and  a  half  years,  while  the 
papacy  wore  out  the  saints  for  many  centuries.  How  are  we 
to  understand  this?     It  is  true  that  in  Daniel  4  we  found  that 


ANOTHER   LITTLE   HORN.  127 

seven  times  made  just  seven  years,  which  is  literal  time,  be- 
cause that  was  a  period  relating  to  the  life  of  a  single  man. 
He  was  driven  out  from  his  kingdom  for  seven  years,  but  that 
did  not  destroy  his  kingdom.  It  stood  ready  for  him,  and  he 
ruled  in  it  when  his  reason  was  restored  to  him.  But  the  lit- 
tle horn  does  not  represent  a  man  or  a  single  individual ;  it  is 
the  symbol  of  a  power  that  stood  and  acted  through  many 
centuries.  When  applied  to  a  symbol,  time  is  always  counted 
a  day  for  a  3^ear.  This  rule  is  laid  down  in  Eze.  4:1-6.  The 
prophet  w^as  to  represent  the  siege  of  Jerusalem,  by  lying  as 
many  days  as  the  city  was  to  be  besieged  years.  Said  the 
Lord,  "I  have  appointed  thee  each  day  for  a  year."  And  this 
again  is  shown  in  Daniel  9,  where  seventy  weeks  are  given 
unto  a  certain  event,  which  are  known  to  be  weeks  of  years — 
seven  years  to  a  week.  This  is  recognized  by  all.  And  this 
fact,  that  each  day  is  counted  for  a  year,  answers  the  query 
about  the  length  of  time  the  little  horn  had  power  over  the 
saints;  it  was  1260  years,  instead  of  1260  literal  days.  As  this 
time  is  more  particularly  spoken  of  in  the  book  of  Revelation, 
the  evidence  as  to  its  beginning  and  ending  will  be  examined 
in  connection  with  an  examination  of  some  prophecies  in  that 
book. 

Thus  briefly  have  the  several  parts  of  the  vision  been  ex- 
amined; the  climax,  "the  effect  of  every  vision,"  Eze.  12:23, 
is  again  presented  in  verse  27 : — 

"And  the  kingdom  and  dominion,  and  the  greatness  of  the  kingdom 
under  the  whole  heaven,  shall  be  given  to  the  people  of  the  saints  of  the 
Most  High,  whose  kingdom  is  an  everlasting  kingdom,  and  all  dominions 
shall  serve  and  obey  him." 

According  to  the  current  theories  of  men,  the  saints  pos- 
sessed the  kingdom  long  before  this  little  horn  arose,  even  be- 
fore the  Roman  kingdom  was  divided.  But  the  Scriptures  al- 
ways speak  in  a  different  manner.  This  is  the  period  of  their 
tribulation.  Here  all.  that  live  godly  in  Christ  must  suffer 
persecution.  Here  death  and  the  grave  hold  them  in  their 
embrace.  But  a  change  is  coming,  the  saints  will  get  the  vic- 
tory over  all  their  foes,  and  possess  the  kingdom  forever  and 


128  FROM    EDEX    TO    EDEN. 

ever.     The  order  of  events  is  again  given  in  Dan.  7:  21,  22: — 

"  I  beheld,  and  the  same  horn  made  war  with  the  saints,  and  prevailed 
against  them  ;  until  the  Ancient  of  days  came,  and  judgment  was  given  to 
the  saints  of  the  Most  High;  and  the  time  came  that  the  saints  possessed 
the  kingdom." 

This  testimony  is  unmistakable  and  sure.  This  is  the  con^ 
summation  of  all  prophecy.  The  saints  are  yet  the  Lord's  wait- 
ing ones.  The  promises  to  Abraham  and  his  seed  have  not 
yet  been  fulfilled.  The  meek  have  not  yet  inherited  the  earth ; 
they  have  never  had  the  privilege  of  delighting  themselves  in 
the  abundance  of  peace  in  the  land  of  Abraham's  sojourning. 
The  throne  of  David  is  not  yet  given  to  his  seed,  "  whose  right 
it  is."  He  is  yet  seated  upon  the  throne  of  the  Majesty  in  the 
Heavens,  expecting  till  his  own  throne — his  throne  by  birth  of 
the  line  of  Judah — shall  be  given  him.  Eev.  3 :  21 ;  Luke  1 : 
32,  33.  Still  the  longing  ones,  the  believing  ones,  who  wait 
for  the  fulfillment  of  the  promises  of  the  Lord,  earnestly  pray> 
"  Thy  kingdom  come." 


CIIA.^TE^    JO". 


THE  BEAST  WITH  SEVEN  HEADS  AND  TEN  HORNS. 

The  twelfth  and  thirteenth  chapters  of  the  Revelation  so 
naturally  follow  the  seventh  of  Daniel  that  some  facts  in  Dan- 
iel's prophecy  are  passed  over  for  the  present,  in  order  to  fol- 
low out  this  chain.  The  thirteenth  chapter  of  Revelation  is, 
indeed,  the  complement  of  the  seventh  of  Daniel ;  but  a  brief 
notice  of  Revelation  12  is  necessary  as  preliminary  to  the  study 
of  chapter  13. 

In  chapter  12  are  presented  two  prominent  objects: — 

1.  A  woman,  which  is  a  symbol  of  the  church  of  Christ.  She 
was  clothed  with  the  sun — the  rising  glory  of  the  new,  or  gos- 
pel, dispensation.  And  the  moon  w^as  under  her  feet — the  paler 
glory  of  the  dispensation  just  passing  away.  All  the  institu- 
tions of  the  Mosaic  economy  borrowed  their  light  from  the 
coming  Messiah,  the  Son  of  God,  the  antitype  of  all  its  sacri- 
fices, as  the  moon  borrows  her  light  from  the  sun.  She  had  a 
crown  of  twelve  stars — the  twelve  apostles  of  the  Lamb.  That 
this  woman  represented  the  church  of  God  is  evident  from  this 
circumstance,  that  to  the  woman  was  born  a  son,  who  was  to 
rule  all  nations  with  a  rod  of  iron,  and  who  was  caught  up  to 
God  and  his  throne.  This  will  apply  to  the  Lord  Jesus  Christ 
and  to  no  one  else.  Again,  in  the  seventeenth  chapter  of  this 
book,  a  woman  represents  the  apostate  church,  the  church  of 
antichrist.  Thus  the  two  churches — that  of  Christ  and  that  of 
antichrist — are  represented  by  women. 

2.  The  other  prominent  object  in  this  chapter  is  a  great  red 
dragon.  Two  views  are  held  in  regard  to  this:  (1)  That  the 
dragon  is  Satan.    This  view  has  this  advantage,  that  the  dragon 

9  (129) 


130  FROM    EDEN    TO    EDEX. 

is  called  the  devil  and  Satan  in  verse  9,  and  is  there  repre- 
sented as  the  leader  of  the  angels  that  fought  against  Michael, 
who  is  the  Archangel,  Jude  9,  and  his  angels.  And  also  the 
devil,  or  Satan,  is  called  the  dragon  in  chapter  20 :  2.  This 
certainly  seems  decisive.  (2)  It  is  held  that  the  dragon  is  a 
symbol  of  pagan  Rome.  In  favor  of  this  view  is  presented  the 
appearance  of  the  dragon,  having  seven  heads  and  ten  horns. 
These  heads  and  horns  are  elsewhere  used  as  symbols,  and 
they  certainly  do  not  belong  to  the  devil  literally.  Such  is 
not  the  personal  appearance  of  the  devil. 

Doubtless  there  is  truth  in  both  these  views,  and  the  whole 
truth  seems  to  be  comprised  in  the  two.  There  is  great 
uniformity  of  belief  among  the  best  authors  that  Satan  is 
addressed  directly  as  "  king  of  Tyrus,'^  in  Eze.  28 :  12-19, 
while  the  reigning  monarch  was  called  the  prince  of  Tyrus. 
Verses  1-10.  Tyre  was  the  great  seat  of  commerce,  the  mart 
of  nations;  her  merchants  were  princes,  her  traffickers  the  hon- 
orable of  the  earth.  Isa.  23  : 3,  8.  And  her  wickedness  corre- 
sponded to  her  wealth  and  her  greatness.  She  was  Satan's 
chief  instrument  and  representative  in  the  days  of  her  prosper- 
ity. And  also  of  Rome.  What  nation  or  city  ever  served 
Satan  so  faithfully  and  so  successfully  as  Rome  ?  For  many 
centuries  it  was  the  very  seat  of  his  service  and  his  power. 
Cruelty  and  licentiousness  were  the  characteristics  of  her  people, 
from  king  to  slave,  under  all  phases  of  her  dominion.  Of  this 
we  are  assured  by  history,  yet  how  few  of  the  crimes  of  her 
mighty  men  have  come  down  through  history.  Under  the 
circumstances,  we  see  no  difficulty  in  representing  Satan  as 
that  old  serpent,  the  dragon,  and  then  letting  the  dragon  stand 
as  his  chief  representative — pagan  Rome. 

The  dragon  sought  to  put  the  man  child  to  death  as  soon 
as  he  was  born.  An  effort  was  put  forth  to  slay  the  infant 
Jesus  in  Bethlehem.  In  this  effort  all  the  children  of  Bethle- 
hem two  years  old  and  under  were  put  to  death — an  act 
worthy  of  Satan  himself.  But  it  was  committed  under  the 
order  of  a  Roman  king ;  and  the  Lord  Jesus  was  finally  put  to 
death  by  another  Roman  king.     The  dragon  then  persecuted 


THE  BEAST  WITH  SEVEN  HEADS  AND  TEN  HORNS. 


THE   BEAST   WITH    SEVEN   HEADS.  131 

the  woman ;  he  continued  his  persecution  during  the  time  and 
times  and  half,  though  she  was  protected  from  his  power ;  and 
he  will  also  persecute  the  remnant  of  her  seed,  the  very  last 
state  of  the  church,  "  which  keep  the  commandments  of  God, 
and  have  the  testimony  of  Jesus  Christ."  Rev.  12 :  17.  Com- 
pare chap.  19 :  10.  These  facts  prove  that  the  dragon  does  not 
leave  the  field  of  action  while  time  endures. 

In  Rev.  13 : 1,  2  is  described  the  rise  and  appearance  of  a 
beast,  in  the  following  words : — 

"  And  I  stood  upon  the  sand  of  the  sea,  and  saw  a  beast  rise  up  out  of 
the  sea,  having  seven  heads  and  ten  horns,  and  upon  his  horns  ten  crowns, 
and  upon  his  heads  the  name  of  blasphemy.  And  the  beast  which  I  saw 
was  Hke  unto  a  leopard,  and  his  feet  were  as  the  feetof  abear,  and  his  mouth 
as  the  mouth  of  a  lion ;  and  the  dragon  gave  him  his  power,  and  his  seat, 
and  great  authority." 

By  comparing  this  beast  with  the  beasts  in  Dan.  7 : 1-7  it 
will  be  seen  that  it  contains  all  the  main  features  of  all  the 
beasts  of  that  chapter.  All  rose  out  of  the  sea.  In  Rev.  17 : 
15  waters  are  shown  to  represent  the  multitudes  of  people.  It 
will  yet  be  seen  that  there  is  a  contrast  presented  on  this  point: 
they  did  not  grow  up ;  the  powers  they  represent  were  not 
built  up ;  they  rose  up  by  conquest  and  strivings  among  the 
nations. 

The  description  of  this  beast  gives  the  order  the  reverse  of 
that  in  Daniel  7,  because  the  two  prophets  stood  at  opposite 
ends  of  the  chain.  John  said  the  beast  was  like  unto  a  leopard 
— the  third  beast  of  Daniel  7,  the  symbol  of  the  Grecian  king- 
dom. His  feet  were  as  the  feet  of  a  bear — the  second  beast  of 
Daniel,  the  kingdom  of  the  Medes  and  the  Persians.  And  his 
mouth  was  as  the  mouth  of  a  lion — the  first  beast  of  Daniel, 
Babylon.  Thus  far  the  likeness  is  complete.  But  this  is  not 
all.  The  beast  had  seven  heads  and  ten  horns.  There  is  no 
question  ever  raised  against  the  idea  that  these  horns  are  the 
same  powers  that  are  represented  by  the  horns  on  the  fourth 
beast  of  Daniel  7.  Thus  all  the  four  beasts  combine  in  this. 
But  no  theory  which  has  ever  been  published  concerning  these 
heads  fully  satisfies  the  prophecy,  but  that  does  not  hinder 


132  FROM    EDEN   TO    EDEN. 

our  identifying  the  beast  itself.  A  comparison  of  its  work,  the 
time  of  its  continuance,  etc.,  with  the  same  features  of  tlie  "  Ht- 
tle  horn"  of  Daniel  7,  is  sufficient  to  settle  beyond  all  contro- 
versy that  the  two  symbols  represent  the  same  power. 

Can  we  see  any  object  in  the  prophecy  thus  giving  to  this 
beast  every  prominent  feature  of  those  beasts  ?  Certainly  we 
can.  This  beast  is  the  actual  heir  to  the  dominion  held  by 
those  four  beasts.  An  objection  against  this  has  been  offered 
to  the  intent  that  the  dominion  of  the  popes  was  so  limited 
that  it  cannot  be  said  that  they  inherited  the  dominion  of  the 
great  monarchies.  This  objection  is  based  on  wrong  views  of 
the  papal  power,  as  to  both  its  nature  and  extent.  On  this 
point  verse  2  says,  *'And  the  dragon  gave  him  his  power, 
and  his  seat,  and  great  authority."  This  is  very  important 
ground  and  should  be  very  carefully  examined. 

First,  what  is  meant  by  the  expression,  "  the  supremacy  of 
the  papacy  "  ?  In  what  did  the  strength  of  the  papal  power 
consist?  The  word  supremacy  is  a  proper  word  to  use  in  refer- 
ence to  the  power  of  the  popes,  but  not  in  regard  to  their  civil 
power.  This  was  not  only  quite  limited,  but  variable  and 
uncertain.  Indeed,  civil  power  is  not  necessary  to  the  existence 
of  the  papacy,  as  all  know ;  neither  is  it  necessary  to  the  exer- 
cise of  the  largest  power  ever  exercised  by  the  popes.  The 
possession  of  civil  power  gives  prestige  in  a  certain  sense,  as 
the  pope  is  thereby  classed  among  kings,  no  matter  how  small 
his  territory,  and  it  brings  him  into  closer  relations  to  other 
governments.  But  it  must  be  borne  in  mind  that  the  popes 
never  exercised  power  over  kings  by  virtue  of  their  own  king- 
ship, but  always  by  reason  of  their  priesthood.  They  never 
pretended  to  control  kings,  or  to  absolve  subjects  from  their 
allegiance,  by  reason  of  their  kingly  power,  but  as  being  suc- 
cessors of  St.  Peter — as  vicars  of  Christ  upon  earth.  They 
claimed  that,  as  all  power  was  given  to  Christ  in  Heaven  and 
upon  earth,  so  must  his  vicar,  the  one  who  holds  that  power  on 
earth,  have  a  right  to  exercise  all  that  power.  Pope  Sym- 
machus  said  to  the  emperor  of  the  East,  that  the  pope  was  as 
much  superior  to  an  emperor  as  heavenly  things  are  superior  to 


THE    BEAST    WITH    SEVEN   HEADS.  133 

earthly  things.  This  was  an  adraission  on  his  part,  that  his 
supremacy  was  altogether  in  his  spiritual  authority ;  but  the 
popes  chose  to  overlook  the  acknowledged  fact  that  their  power 
as  temporal  princes  took  so  much  from  their  exalted  position, 
as  it  made  them  ministers  of  merely  earthly  things  in  their 
priesthood.  This  is  the  logical  conclusion,  from  the  position 
assumed  by  Symmachus,  though  it  is  not  the  manner  in  which 
it  has  been  viewed.  And  it  should  also  be  borne  in  mind  that, 
at  the  time  of  Symmachus,  he  did  not  claim,  or  even  directly 
aspire  to,  the  exercise  of  civil  power. 

It  was  in  their  spiritual  power  alone  that  their  strength 
and  supremacy  consisted.  Their  anathemas,  their  curses  of 
kings,  their  control  over  the  subjects  of  kings,  were  all  by 
virtue  of  their  assumed  power  as  the  high  priests  of  the  king- 
dom of  Christ.  This  was  exercised  without  any  regard  to  the 
extent  of  their  territorial  jurisdiction  as  civil  rulers,  or  even  to 
the  existence  of  such  jurisdiction. 

We  have  been  thus  particular  on  this  point,  as  it  is  one  of 
great  importance.  The  extent  of  papal  power  deserves  special 
attention.  Because  the  beginning  of  the  civil  power  of  the 
papacy  is  veiled  in  considerable  obscurity,  it  has  been  argued 
that  we  cannot  point  with  certainty  to  any  particular  time 
for  the  setting  up  of  the  papacy.  But  this  is  not  correct.  Ex- 
amining this  subject  with  care,  we  shall  find  that  four  steps ' 
were  taken,  and  only  four,  which  fully  established  the  power 
of  the  popes;  and  these  steps  are  readily  identified. 

First,  conferring  the  primacy  upon  the  bishop  of  Rome, 
which  was  done  by  the  Council  of  Nice,  and  confirmed  by  the 
royal  commissioners.  Because  the  title  did  not,  at  that  time, 
carry  with  it  any  great  weight,  or  confer  any  particular  power, 
some  have  thought  that  the  primacy,  as  then  established,  did 
not  amount  to  much.  But  they  overlook  the  nature  of  the 
hierarchy  as  established  by  Constantine,  and  the  consequences 
that  naturally  grew  out  of  this  gift.  Bower  gives  a  minute 
account  of  the  church  establishment,  and  from  this  some 
extracts  are  here  given.  He  first  describes  the  churches  in 
their  original  independence,  and  their  councils,  being  vol- 


134  FROM    EDEN    TO    EDEN. 

untary  meetings,  "there  being  no  Christian  magistrates  in 
those  days  to  convene  synods."  It  is  a  fact  that  from  the 
Council  of  Nice  onwards,  the  magistrates  convened  synods  and 
councils.  Before  the  emperor  took  the  headship  of  the  national 
church,  there  was  no  earthly  head  of  the  church  recognized. 
Bower  says : — 

"  Such  was  the  hierarchy,  such  the  government  of  the  church,  during 
the  first  three  centuries.  But  in  the  fourth  and  following  ages  great  altera- 
tions were  made  in  both,  the  church  adapting  her  government  to  that  of  the 
State,  namely,  to  the  new  form  of  government  introduced  by  Constantine, 
who  had  taken  the  priesthood  under  his  immediate  protection.  For  it  was 
in  his  reign  that  the  titles  of  Patriarchs,  Exarchs,  Metropolitans,  were  first 
heard  of,  or  at  least  had  any  power,  authority,  or  privileges,  annexed  to  them. 
That  this  conformity  between  the  civil  and  ecclesiastical  polity  may  appear 
more  plainly,  I  shall  premise  a  succinct  account  of  the  former,  as  established 
by  Constantine  throughout  the  empire." 

Here  follows  a  description  of  the  organization  of  the  empire 
into  prefectures,  dioceses,  provinces,  with  proconsuls,  vicars, 
consulars,  correctors,  and  presidents.  "  Each  diocese  had  its 
metropolis,  and  likewise  each  province  contained  in  the  diocese.'' 
He  continues : — 

"  Now,  if  we  compare  the  civil  polity  thus  described,  with  the  ecclesiasti- 
cal, we  shall  find  them  in  most  places  answering  each  other,  in  every  respect, 
and  one  bishop  raised  above  the  rest,  according  to  the  rank  that  was  given 
in  this  new  division  to  the  city  in  which  he  presided.  Thus,  for  instance, 
the  chief  cities  of  the  five  dioceses  of  the  oriental  prefecture  were — Antioch, 
the  metropolis  of  the  oriental  diocese ;  Alexandria,  of  the  Egyptian ;  Ephe- 
sus,  of  the  Asiatic;  Csesarea, of  the  Pontic;  and  Heraclea,  of  the  Thracian. 
Now  the  bishops  of  these  cities,  in  regard  of  the  eminence  of  their  sees, 
were  exalted  above  all  other  bishops,  and  distinguished  with  the  title  of 
exarchs ;  nay,  and  by  degrees  they  acquired,  not  to  say  usurped,  a  kind  of 
authority  and  jurisdiction  over  the  bishops  of  the  inferior  sees,  which  was 
afterwards  confirmed  to  them  by  several  councils.  In  like  manner,  the 
bishops  of  the  metropolis  of  each  province  was,  on  account  of  the  dignity  of 
his  see,  honored  with  the  title  of  metropolitan,  to  which  were  annexed  cer- 
tain privileges,  of  which  I  shall  speak  hereafter." 

After  further  remarks  and  descriptions,  he  adds  the  follow- 
ing significant  passage : — 

"  However,  the  power  of  the  bishop  of  Rome  far  exceeded,  within  the 
bounds  of  his  jurisdiction,  that  of  other  metropolitans,  as  I  shall  show. 
History  of  the  Popes,under  Sylvester. 


THE   BEAST   WITH   SEVEN   HEADS.  135 

Another  historian  makes  the  following  remarks : — 

"  The  bishop  of  Rome  took  precedence  over  all  others  of  the  episcopal 
order.  Nor  was  this  pre-eminence  founded  solely  on  popular  feeling  and  a 
prejudice  of  long  standing,  sprung  from  various  causes;  but  also  on  those 
grounds  which  commonly  give  priority  and  greatness  in  the  estimation  of 
mortals.  For  he  exceeded  all  other  bishops  in  the  amplitude  and  splendor 
of  the  church  over  which  he  presided,  in  the  magnitude  of  his  revenues  and 
possessions,  in  the  number  of  his  ministers  of  various  descriptions,  in  the 
weight  of  his  influence  with  the  people  at  large,  and  in  the  sumptuousness 
and  magnificence  of  his  style  of  living.  These  marks  of  power  and  worldly 
greatness  were  so  fascinating  to  the  minds  of  Christians  even  in  this  age, 
that  often  most  obstinate  and  bloody  contests  took  place  at  Rome  when  a 
new  pontiti  was  to  be  created  by  the  sufirages  of  the  priests  and  people." 
Murdock's  Mosheim,  Ecclesiastical  History,  Book  2,  Cent.  4,  Part  2,  chap.  2, 
sec.  5  (London,  1845). 

Now,  inasmuch  as  the  bishops  were  possessed  of  power  and 
dignity  according  to  the  rank  of  the  city  over  which  they  pre- 
sided, as  Bower  says,  especial  dignity  and  the  primacy  were 
given  to  the  bishop  of  Rome,  because  it  was  the  imperial  city. 
And  every  step  in  the  transformation  of  the  pagan  empire  into  the 
papal  empire,  proves  that  the  higher  honor  conferred  upon  the  bishop 
of  Eom£,  was  not  because  of  any  supposed  primacy  of  Peter ,  or  of 
any  other  apostle,  but  solely  because  of  the  imperial  rank  of  the  city. 

The  Council  of  Chalcedon  proceeded  to  confer  prerogatives 
upon  the  bishop  of  Constantinople,  against  which  the  Roman 
delegates  protested,  as  encroachments  upon  the  primacy  of 
Rome.  The  imperial  commissioners  who  heard  the  plea,  thus 
decided: — 

"  From  the  whole  discussion,  and  from  what  has  been  brought  forward 
on  either  side,  we  acknowledge  that  the  primacy  over  all  and  the  most  emi- 
nent rank  are  to  continue  with  the  archbishop  of  old  Rome."  Schafl^, 
Church  History,  Vol.  2,  p.  281. 

Considering  that  the  church  was  just  as  extensive  as^  the 
empire,  that  its  officers  corresponded  to  those  of  the  several 
divisions  or  provinces  of  the  empire,  "  the  primacy  over  all 
and  the  most  eminent  rank"  no  longer  appears  to  be  an  unim- 
portant matter;  and  yet  more  especially,  when  we  consider  the 
other  steps  that  were  taken  in  connection  with  it,  or  soon  after. 

Second,  Constantino  conferred  certain  civil  privileges  and 


136  FROM    EDEX   TO   EDEN. 

powers  upon  the  bishops,  and,  as  usual,  the  highest  upon  the 
bishops  of  Kome.  Sozomen  gives  the  following  testimony  on 
this  subject: — 

"  Constantine  likewise  enacted  a  law  in  favor  of  the  clergy,  permitting 
judgment  to  be  passed  by  the  bishops  when  litigants  preferred  appealing  to 
them  rather  than  to  the  secular  court;  he  enacted  that  their  decree  should 
be  valid,  and  as  far  superior  to  that  of  other  judges  as  if  pronounced  by  the 
emperor  himself;  that  the  governor  and  subordinate  military  officers  should 
see  to  the  execution  of  these  decrees;  and  that  sentence,  wiien  passed  by 
them,  should  be  irreversible."    Ecclesiastical  History,  chap.  2. 

It  was  not  an  idle  expression  of  Stanley  when  he  called  the 
bishop  of  E-ome  "the  chief  Christian  magistrate."  All  the 
bishops  were  elevated  by  this  decree,  but  the  bishop  of  Rome 
had  the  highest  rank  and  primacy  over  all.  Thus  two  impor- 
tant steps  were  taken,  tending  directly  to  the  exaltation  of  tlie 
bishop  of  the  imperial  city;  to  him  was  given  the  primacy  and 
the  chief  rank,  and  he  was  a  civil  magistrate  with  great  author- 
ity. But  little  foresight  were  needed  to  anticipate  the  result  of 
such  steps,  especially  taken  in  connection  with  those  which 
followed. 

Third,  Constantine  removed  the  seat  of  empire  from  Rome 
to  Constantinople.  Following  the  others,  this  step  opened  the 
way  for  the  gratification  of  the  most  unbounded  ambition  of 
the  Roman  bishop.     Of  the  effect  of  this  step,  Stanley  says: — 

"According  to  the  fable  of  Sylvester,  Constantine  retired  to  Greece  in 
order  to  leave  Italy  for  the  pope — ^per  cedera  al  pastor  si  fece  Creco.'  So  said 
the  legend,  and  it  was  undoubtedly  the  case  that,  by  retiring  to  the  East,  he 
left  the  field  clear  for  the  bishop  of  Rome  In  the  absence  of  the  emperors 
from  Rome,  the  chief  Christian  magistrate  rose  to  new  importance.  When 
the  Barbarians  broke  upon  Italy,  the  pope  thus  became  the  representative  of 
the  ancient  republic.  It  is  one  of  the  many  senses  in  which  the  saying  of 
Hobbes  is  true,  that  the  papacy  is  but  the  ghost  of  the  deceased  Roman 
empire,  sitting  crowned  upon  the  grave  thereof." 

In  a  paragraph  already  quoted,  Machiavel  attributes  the 
downfall  of  the  Western  Roman  Empire  to  this  removal  of 
the  capital.  A  work  entitled,  "  A  Concise  History  of  the  Papal 
Supremacy,"  published  in  Dublin,  1810,  takes  a  most  rational 
view  of  this  move  of  Constantine.     It  says : — 

"It  is  most  certain  that  if  the  emperors  had  continued  to  reside  at 
Rome,  its  bishops  never  would  have  usurped  a  supremacy." 


THE    BEAST   WITH    SEVEN   HEADS.  137 

This  fact  is  so  evident  that  it  is  useless  to  multiply  words 
in  proof.  The  removal  of  the  capital  not  only  opened  the  way 
before  the  bishop  of  Rome,  but  the  result  was  almost  inevita- 
ble, that  with  the  primacy  over  the  whole  church  as  extensive 
as  the  empire  itself,  and  a  civil  magistracy  of  a  very  high  grade 
in  his  hands,  with  possessions  and  revenues  above  all  others, 
presiding  in  the  imperial  city,  he  must  of  necessity  rise  to  great 
worldly  importance  when  the  emperors  removed  their  throne  as 
remote  as  to  Constantinople,  and  the  empire  itself  was  beset  on 
every  hand  by  invading  armies,  and  the  emperors  unable  to 
afford  relief  The  emperors  had  before  taken  up  their  res- 
idences temporarily  outside  of  the  city  of  Rome ;  but  this  was  a 
permanent  removal,  an  entire  resignation  of  the  true  seat  of 
the  empire.  Thus  far  was  the  scripture  fulfilled:  **  The  dragon 
gave  him  his  power,  and  his  seat,  and  great  authority." 

But  the  work  was  not  yet  complete.  Others  were  ambitious 
as  well  as  the  bishop  of  Rome,  and  with  the  throne  of  the 
empire  at  Constantinople,  that  became  actually  the  imperial 
city.  For  this  reason  the  bishop  of  Constantinople  thought 
that  he  should  be  first  in  rank.  True,  the  primacy  was  con- 
ferred upon  the  bishop  of  Rome  at  the  Council  of  Nice,  but 
great  changes  had  taken  place  since  that  time,  and  other  bish- 
ops, but  especially  the  bishop  of  Constantinople,  strove  for  the 
highest  honors.  And  everything  seemed  favorable  to  his  pur- 
pose. An  orthodox  emperor,  ambitious  and  powerful,  was 
reigning  in  Constantinople.  The  Arians  held  Italy,  though 
under  a  mild  sway;  but  the  neighboring  country  of  Africa  was 
not  only  under  the  rule  of  the  Arians,  but  they  were  faithfully 
following  the  example  set  them  by  the  orthodox  or  Catholic 
party — they  were  persecuting  their  opponents  in  the  faith. 
The  surroundings  of  the  pope  were  every  way  unfavorable, 
while  everything  appeared  favorable  to  the  bishop  of  Constan- 
tinople. But  an  unexpected  opportunity  occurred.  There 
were  divisions  in  the  East,  and  Justinian  was  strongly  favora- 
ble to  the  Roman  see,  inasmuch  as  Rome  was  the  representative 
of  the  Nicene  faith,  and  its  constant  defender. 

The  condition  of  the  so-called  Christian  world  was  most 


138  FROM    EDEN   TO    EDEN. 

deplorable.  They  who  read  the  discussions  of  those  times 
cannot  fail  to  be  struck  by,  if  not  disgusted  with,  the  quarrel- 
ings  over  forms  of  expressing  distinctions  which  the  Scriptures 
do  not  notice,  and  which  the  parties  did  not  at  all  understand. 
It  not  infrequently  happened  that  the  orthodox  party  stood  in 
defense  of  the  very  modes  of  expression  which  it  had  strenu- 
ously opposed  and  condemned  not  long  before.  If  a  form  of 
faith  was  held  by  those  to  whom  they  took  a  dislike,  it  was 
immediately  denounced  as  heretical,  and  this  was  always  the 
key-note  of  persecution,  and  often  of  blood-shedding.  Of  that 
very  time  Bower  speaks : — 

"  The  Christian  worship  was  now  become  no  less  idolatrous  than  that 
of  the  Gentiles,  who  therefore  chose  to  retain  their  own,  there  being  no 
material  diiSerence  between  the  one  and  the  other,  between  their  worship- 
ing the  ancient  heroes,  or  the  modern  saints ;  and  as  to  the  articles  of  belief, 
they  were  now,  by  the  cavils  and  subtilities  of  the  contending  parties,  ren- 
dered quite  unintelligible  to  the  Christians  themselves." 

That  to  which  we  have  previously  referred  must  now  be 
noticed  more  in  detail.  The  expression,  "One  of  the  Trinity 
suffered  in  the  flesh,"  was  the  subject  of  contention  between 
Justinian  and  the  monks  of  the  East.  That  expression,  though 
perfectly  orthodox  all  down  the  ages  of  the  church,  had  been 
condemned  by  Pope  Hormisdas ;  but  Justinian,  who  delighted 
in  controversies  on  such  distinctions,  had  adopted  it.  The 
monks,  having  the  decision  of  a  former  pope  on  their  side,  had 
no  doubt  of  an  easy  triumph  if  they  appealed  to  the  pope. 
But  they  were  not  as  wise  by  experience  in  the  devious  Avays 
of  papal  infallibility  as  they  afterwards  became.  Bower  gives 
the  issue  of  the  controversy  thus: — 

*'  The  emperor  no  sooner  heard  that  the  monks  were  applying,  than  he 
too  resolved  to  apply  to  the  pope.  Having  therefore  drawn  up  a  long  creed, 
or  confession  of  faith,  containing  the  disputed  article  among  the  rest, '  one  of 
the  Trinity  suffered  in  the  tlesh,'  he  dispatched  two  bishops  with  it  to  Rome, 
Hypatius  of  Ephesus,  and  Demetrius  of  Philippi.  At  the  same  time  he 
wrote  a  very  obliging  letter  to  the  pope,  congratulating  him  on  his  election, 
assuring  him  that  the  faith  contained  in  the  confession  that  he  sent  him, 
was  the  faith  of  the  whole  Eastern  Church,  and  entreating  him  to  declare,  in 
his  answer,  that  he  received  to  his  communion  all  who  professed  that  faith, 
and  none  who  did  not.  To  add  weight  to  his  letter,  he  accompanied  it 
with  a  present  to  St.  Peter,  consisting  of  several  chalices,  and  other  vessels 


THE   BEAST   WITH    SEVEN   HEADS.  139 

of  gold,  enriched  with  precious  stones.  The  deputies  of  the  monks,  and  the 
two  bishops  sent  by  the  emperor,  arrived  at  Rome  about  the  same  time;  and 
the  pope  heard  both ;  but,  being  quite  at  a  loss  what  to  determine,  wisely 
declined,  for  the  present,  returning  an  answer  to  either.  He  was  sensible 
that  he  could  not  condemn  the  doctrine  of  the  monks  without  admitting 
the  expression,  which  his  predecessor  had  rejected  as  repugnant  to  the 
Catholic  faith.  But,  on  the  other  hand,  he  was  unwilling  to  disoblige  Jus- 
tinian, and  well  apprised  of  the  consequences  which  he  had  reason  to  appre- 
hend from  his  condemning  a  doctrine  that  was  held  by  all  the  bishops  of 
the  East,  and  the  emperor  himself,  as  an  article  of  faith."  History  of  the 
Popes, under  John  II. 

In  this  dilemma  he  took  council  of  the  clergy,  and  appealed 
to  the  wisest  bishops  of  the  time,  who,  after  deliberation, 
decided  that  the  confession  of  Justinian  was  altogether  ortho- 
dox, and  condemned  as  heretics  all  who  denied  it,  or  held  a 
contrary  doctrine.  Thus  was  one  infallibility  contradicted  by 
another  infallibility,  on  a  point  of  faith,  and  both  remained 
infallible.  Had  the  question  stood  the  other  way,  had  Justin- 
ian been  in  harmony  with  the  decision  before  given  by  Hormis- 
das,  the  pope  would  not  have  taken  a  moment  for  consultation 
over  the  matter. 

To  show  that  the  popes  were  conscious  of  their  power,  it 
may  be  worth  while  here  to  note  that  Pope  Agapetus,  successor 
of  John  II.,  was  not  in  all  things  so  complaisant  to  Justinian. 
The  emperor  wrote  another  courteous  letter  to  him,  and  granted 
some  favors  and  privileges  to  the  pope,  and  asked  certain 
favors  of  him  in  return,  but  these  the  pope  denied  him. 

But  Justinian's  letter  to  Pope  John  II.  is  that  which  spe- 
cially demands  our  attention.  This  was  written  in  the  year  533, 
the  same  in  which  Belisarius  went  on  his  expedition  against 
the  Arians  in  Africa.  But  first  it  may  be  well  to  notice  the 
real  effect  of  Arian  rule  and  Arian  toleration  in  Italy.  The 
popes  chafed  under  the  restraining  rule  of  heretics,  as  may  be 
judged  from  the  fate  of  John  I.;  but  the  situation  as  set  down 
by  the  historian,  Gieseler,  shows  the  direction  in  which  .things 
were  tending: — 

"  Thus,  the  Roman  bishops  were  so  far  from  being  hindered  by  any 
superior  power,  that  it  proved  an  advantageous  circumstance  to  them  in  the 
eyes  of  their  new  masters,  that  they  steadfastly  resisted  innovations  of  faith 


140  FROM    EDEN   TO    EDEN. 

made  in  Constantinople,  till  they  gained  a  new  victory  over  the  changeable 
Greeks,  under  the  Emperor  Justin.  The  natural  consequence  of  this  was, 
that  while  the  patriarchs  of  Constantinople  were  constantly  sinking  in 
ecclesiastical  esteem  on  account  of  their  vacillation  in  these  controversies, 
the  bishops  of  Kome  still  maintained  their  ancient  reputation  of  being  the 
defenders  of  oppressed  orthodoxy. 

"Under  these  favorable  circumstances,  the  ecclesiastical  pretensions  of 
Soman  bishops,  who  now  formed  the  only  center  of  Catholic  Christendom 
in  the  West,  in  opposition  to  the  Arian  conquerors,  rose  high  without  hin- 
drance. They  asserted  that  not  only  the  highest  ecclesiastical  authority  in 
the  West  belonged  to  them,  but  also  superintendence  of  orthodoxy  and 
maintenance  of  ecclesiastical  laws  throughout  the  whole  church.  These 
claims  they  sometimes  founded  on  imperial  edicts  and  decrees  of  sjmods ; 
but  for  the  most  part  on  the  peculiar  rights  conferred  on  Peter  by  the  Lord. 
After  the  synodis  palmaris,  called  by  Theodoric  to  examine  the  charges 
newly  raised  by  the  Laurentian  party  against  Symmachus  (503),  had  acquit- 
ted him  without  examination,  in  consequence  of  the  circumstances,  the 
apologist  of  this  synod,  Ennodius,  bishop  of  Ticinium  (511),  first  gave  utter- 
ance to  the  assertion  that  the  bishop  of  Rome  is  subject  to  no  earthly 
judge.  Not  long  after  an  attempt  was  made  to  give  a  historical  basis  to  this 
principle  by  suppositious  Cesta  (acts)  of  former  popes  ;  and  other  falsifica- 
tions of  older  documents  in  favor  of  the  Roman  see  now  appeared  in  like 
manner."    Ecclesiastical  History,  Vol.  2,  pp.  123-126. 

The  Encyclopedia  of  McClintock  &  Strong  says  that  Justin- 
ian "regarded  it  as  his  special  mission  to  compel  a  general 
uniformity  of  belief  and  practice."  While  the  western  empire 
was  divided  into  many  kingdoms,  he  was  sole  emperor  of  the 
East ;  yet  he  wrote,  as  Bower  says,  "  a  very  obliging  letter  to 
the  pope,  .  .  .  entreating  him  to  declare  in  favor  of  the 
faith  set  forth  by  the  emperor,  the  courtesy  and  the  entreaty 
being  supported  by  the  weight  of  costly  presents — an  argu- 
ment that  never  failed  to  convince  the  Roman  bishops.  This 
is  substantial  proof  of  the  high  position  then  already  occupied 
by  the  pope. 

The  fourth  step.  The  letter  of  Justinian  to  Pope  John  11. 
greatly  strengthened  the  power  of  the  Roman  pontiff,  and  con- 
stituted the  fourth  and  last  step  in  the  full  establishment  of 
the  papacy.  As  was  said  by  Gieseler,  the  pope  was  already 
*'the  only  center  of  Catholic  Christendom  in  the  West,"  and 
Justinian's  letter  and  gifts  fully  accomplished  the  same  result 
for  the  pontiff,  in  the  East.  The  following  is  a  copy  of  that 
part  of  the  letter  which  specially  relates  to  this  point : — 


THE   BEAST   WITH    SEVEN   HEADS.  141 

"Justinian,  pious,  fortunate,  renowned,  triumphant,  emperor,  consul, 
etc.,  to  Jolin  the  most  holy  archbishop  of  our  city  of  Rome,  and  patriarch. 

"  Rendering  homage  to  the  apostolic  chair,  and  to  your  holiness,  as  has 
been  always  and  is  our  wish,  and  honoring  your  blessedness  as  a  father;  we 
have  hastened  to  bring  to  the  knowledge  of  your  holiness  all  matters  relat- 
ing to  the  state  of  the  churches.  It  having  been  at  all  times  our  great 
desire  to  preserve  the  unity  of  your  apostolic  chair,  and  the  constitution  of 
the  holy  churches  of  God  which  has  obtained  hitherto  and  still  obtains. 

"  Therefore  Me  have  made  no  delay  in  subjecting  and  uniting  to  your 
Holiness  all  the  priests  of  the  whole  East, 

"  For  this  reason  we  have  thought  to  bring  to  your  notice  the  present 
matters  of  disturbance ;  though  they  are  manifest  and  unquestionable,  and 
always  firmly  held  and  declared  by  the  whole  priesthood  according  to  the 
doctrine  of  your  apostolical  chair.  For  we  cannot  suffer  that  anything  that 
relates  to  the  state  of  the  church,  however  manifest  and  unquestionable, 
should  be  moved  without  the  knowledge  of  your  Holiness,  who  are  the 
head  of  all  the  holy  churches,  for  in  all  thing-;,  as  we  have  already  declared, 
we  are  anxious  to  increase  the  honor  and  authority  of  your  apostolical 
chair."    Annals  of  Baronius,  Antwerp  edition,  1584. 

Then  followed  a  statement  at  length  of  the  case  in  dispute, 
in  the  spirit  and  style  of  theological  disputes  of  that  age.  He 
presented  his  request  as  follows: — 

"  AVe  entreat,  therefore,  your  fatherly  love,  that  in  your  letters  designed 
for  us, — and  to  the  holy  bisho])s  of  this  blessed  city,  and  to  the  patriarch, 
your  brother,  since  he,  too,  of  himself,  through  them  the  messenger  bishops 
of  the  emperor,  has  written  to  your  Holiness,  hastening  in  all  things  to  fol- 
low the  apostolical  chair  of  your  Blessedness, — you  make  manifest  to  us,, 
that  all  we  rightly  confess  aforementioned,  your  Holiness  accepts." 

But  beyond  a  doubt  it  is  safe  to  judge  that  it  was  not  alto- 
gether "  of  himself"  that  the  patriarch  of  Constantinople  pro- 
fessed in  all  things  to  follow  the  apostolical  chair  of  his  Roman 
rival.  It  was  out  of  complaisance  to  Justinian.  After  the 
death  of  this  emperor,  the  patriarch  of  Constantinople  made 
still  further  efforts  to  secure  the  honors  of  the  primacy.  The 
act  of  Justinian,  causing  the  patriarch  of  the  imperial  city  to 
write  so  obliging  a  letter  to  the  Roman  pontiff,  was  an  impor- 
tant one  in  the  work  of  subjecting  all  the  priests  of  the  East  to 
the  Roman  see. 

The  matter  of  this  letter  to  the  pope  is  worthy  of  careful 
consideration. 

1.  The  emperor  renders  homage  to  the  apostolical  chair  of 
Rome. 


142  FROM    EDEN   TO    EDEN. 

2.  It  was  his  desire  to  preserve  the  unity  of  his  apostolical 
authority. 

3.  He  subjected  and  united  to  the  Dope  all  the  priests  of  the 
whole  East. 

4.  He  would  not  suffer  anything  to  be  done  in  the  churches 
without  the  knowledge  of  his  holiness. 

5.  He  declared  the  bishop  of  Rome  to  be  the  head  of  all 
the  holy  churches. 

6.  He  was  anxious  to  increase  the  honor  and  authority  of 
his  apostolical  chair. 

7.  He  announces  the  submission  of  the  patriarch  of  Con- 
stantinople to  the  pontiff. 

And  to  this  may  be  added  that,  in  a  letter  to  Epiphanius, 
about  the  same  time,  he  declared  that  the  pope  was  the  "  head 
of  alL bishops  and  the  true  and  effective  corrector  of  heretics." 
See  Croly  on  the  Apocalypse.  Every  sentence  is  strong,  and 
the  last  declaration  is  a  seal  to  all  the  others. 

Let  us  notice  in  connection  the  four  stcDS  in  establishing 
the  complete  powxr  of  the  papacy. 

1.  The  primacy  of  the  whole  church,  which  was  as  exten- 
sive as  the  empire  of  Constantino,  was  given  to  the  bishop  of 
Rome. 

2.  He  was  made  a  civil  magistrate  of  the  highest  rank. 

3.  The  seat  of  the  empire  was  removed  from  Rome  to  Con- 
stantinople, thus  virtually  leaving  the  old  capital  to  the  pope, 
and  which  soon  became  a  fact. 

4.  All  the  bishops  and  all  the  churches  of  the  whole  East 
were  subjected  and  united  to  him,  he  being  already  the  center 
of  Christendom  in  the  West. 

In  these  steps,  nothing  was  lacking  to  enable  him  to  exer- 
cise all  the  power  that  he  claimed ;  for  in  these  he  was  granted 
the  most  complete  spiritual  authority,  with  the  civil  power 
necessary  to  make  that  authority  effective. 

What  do  historians  say  of  the  action  of  Justinian  in  behalf 
of  the  pope  ?  That  which  has  been  quoted  from  Gibbon  in 
another  place  is  w^ell  worth  repeating  in  this  connection. 
Speaking  of  the  success  of  Belisarius  in  suppressing  Arianism 
in  Africa,  he  said  of  Justinian : — 


THE    BEAST   WITH    SEVEN   HEADS.  143 

"He  received  the  messengers  of  victory  at  the  time  wlien  he  was  pre- 
paring to  publish  the  Pandects  of  the  Roman  law  ;  and  the  devout  or  jealous 
emperor  celebrated  the  divine  goodness,  and  confessed  in  silence  the  merit 
of  his  successful  general.  Impatient  to  abolish  the  temporal  and  spiritual 
tyranny  of  the  Vandals,  he  proceeded,  without  delay,  to  the  full  establish- 
ment of  the  Catholic  Church.  Her  jurisdiction,  wealth,  and  immunities, 
perhaps  the  most  essential  part  of  episcopal  religion,  were  restored  and 
amplified  with  a  liberal  hand ;  the  Afian  worship  was  suppressed  ;  the  Don- 
atist  meetings  w^ere  proscribed ;  and  the  synod  of  Carthage,  by  the  voice  of 
two  hundred  and  seventeen  bishops,  applauded  the  just  measure  of  pious 
retaliation."    Decline  and  Fall,  chap.  41,  paragraph  11. 

These  words  of  Gibbon  refer  to  much  more  than  the  mere 
letter  to  the  pope,  important  as  that  was.  Gieseler  enumerates 
some  of  the  particular  facts  of  Justinian  in  "  the  full  establish- 
ment of  the  Catholic  Church."    He  speaks  as  follows: — 

"  The  clergy,  and  particularly  the  bishops,  received  new  privileges  from 
Justinian.  He  intrusted  the  latter  with  civil  jurisdiction  over  the  monks 
and  nuns,  as  well  as  over  the  clergy.  Episcopal  oversight  of  morals,  and 
particularly  the  duty  of  providing  for  all  the  unfortunate,  had  been  estab- 
lished till  the  present  time  only  on  the  foundation  of  ecclesiastical  laws ;  but 
Justinian  now  gave  them  a  more  general  basis,  founding  them  on  the  civil 
law  also.  He  made  it  the  duty  of  the  bishops,  and  gave  them  the  necessary 
civil  qualifications,  to  undertake  the  care  of  prisoners,  minors,  insane  per- 
sons, foundlings,  stolen  children,  and  oppressed  women;  and  invested  them 
with  the  power  of  upholding  good  morals  and  impartial  administration  of 
justice.  It  is  true,  that  he  established  a  mutual  inspection  of  the  bishops 
and  the  civil  magistrates;  but  he  gave  in  this  respect  to  the  latter  considera- 
ble smaller  privileges  than  to  the  former.  For  example,  he  gave  the  bishops 
a  legal  influence  over  the  choice  of  magistrates,  and  security  against  general 
oppression  on  their  part;  allowed  them  to  interfere  in  cases  of  refusal  of 
justice;  and  in  special  instances,  even  constituted  them  judges  of  those 
official  personages.  In  like  manner  he  conveyed  to  them  the  right  of  con- 
currence in  the  choice  of  city  officials,  and  a  joint  oversight  of  the  administra- 
tion of  city  funds,  and  the  maintenance  of  public  establishments.  Thus  the 
bishops  became  important  personages  even  in  civil  life;  and  were  further 
honored  by  Justinian,  in  freedom  from  parental  violence,  from  the  necessity 
of  appearing  as  witnesses,  and  from  taking  oaths."  Gieseler,  Ecclesiastical 
History,  Vol.  2,  pp.  117-119,  Clark,  Edinburgh,  1848. 

It  is  true  that  these  privileges  were  for  all  bishops ;  all  were, 
in  material  points,  elevated  above  other  magistrates;  and  in 
this  respect,  the  grants  of  Justinian  were  a  great  enlargement 
of  the  civil  powers  granted  by  Constantino,  as  already  noticed. 
By  these  the  church  was  elevated  far  above  the  civil  depart- 


144  FROM    EDEN   TO    EDEN. 

ment  of  the  government;  and  if  such  were  the  prerogatives  of 
all  bishops,  what  must  have  been  the  effect  on  the  standing  of 
him  who  was  declared  by  imperial  authority  to  be  "  the  head 
of  all  bishops  "  ?  He  was  aptly  styled  "  the  chief  Christian 
magistrate."  And  this  implied  much  under  the  peculiar  con- 
dition of  the  country,  broken  up  by  contending  armies.  All 
the  steps  herein  noticed  for  the  elevation  of  the  Roman  pontiff, 
were  by  authority  of  the  emperors  and  councils,  and  not  one  of 
them  was  ever  reversed  or  annulled. 

It  has  been  assumed  that  we  must  come  further  down,  to 
the  time  of  Phocas,  and  to  his  action  of  606,  for  the  full  estab- 
lishment of  the  papacy.  But  for  this  there  is  no  just  reason. 
Phocas,  according  to  all  history,  was  one  of  the  most  depraved  of 
men,  the  vilest  of  murderers  and  usurpers.  Gibbon  gives  a 
description  of  his  person  and  crimes,  which  we  have  room  to 
barely  notice: — 

"The  pencil  of  an  impartial  historian  [Cedrenas]  has  delineated  the 
portrait  of  a  monster  ;  his  diminutive  and  deformed  person.  .  .  .  Igno- 
rant of  letters,  of  laws,  and  even  of  arms,  he  indulged  in  the  supreme  rank  a 
more  ample  privilege  of  lust  and  drunkenness;  and  his  brutal  pleasures 
were  either  injurious  to  his  subjects  or  disgraceful  to  himself" 

After  describing  his  murder  of  all  the  family  of  the  Emperor 
Maurice,  he  speaks  of  his  treatment  of  other  victims  as  fol- 
lows : — 

"Their  condemnation  was  seldom  preceded  by  the  forms  of  trial,  and 
their  punishment  was  imbittered  by  the  refinements  of  cruelty ;  their  eyes 
were  pierced,  their  tongues  were  torn  from  the  root,  the  hands  and  feet  were 
amputated ;  some  expired  under  the  lash,  others  in  the  flames,  others  again 
were  transfixed  with  arrows ;  and  a  simple  speedy  death  was  mercy  which 
they  could  rarely  obtain."    Decline  and  Fall,  chap.  46,  paragraph  12. 

Maurice,  the  predecessor  of  Phocas,  favored  the  claim  of  the 
patriarch  of  Constantinople  to  the  primacy.  This,  of  course, 
highly  incensed  Gregory  the  Great,  who  had,  until  that  time, 
been  considered  one  of  the  best  of  Roman  bishops.  Upon  the 
usurpation  of  Phocas,  Gregory  sought  his  friendship,  hoping 
that  through  him  the  influence  of  Maurice  might  be  counter- 
acted. Gregory  disgraced  his  memory  by  writing  the  most 
extravagant  laudation  of  the  inhuman  monster,  calling  upon  all 


THE   BEAST    WITH    SEVEN   HEADS.  145 

the  earth  and  the  angels  in  Heaven  to  rejoice  over  the  accession 
of  an  emperor  so  truly  just  and  pious.  Infallibility  in  the 
popes  does  not  guarantee  truthfulness  and  discernment  of 
character.  We  see  this  also  in  the  case  of  Leo  the  Great,  who 
declared,  in  his  letter  to  Dioscorus,  bishop  of  Alexandria,  that 
he  discovered  in  him  great  love  and  Christian  graces.  Dios- 
corus was  one  of  the  worst  bishops  of  his  age,  which  is  putting 
him  very  low;  avaricious,  ambitious,  and  blood-thirsty;  Leo 
himself  was  compelled  to  depose  him.  More  shameful  yet  is 
the  case  of  Gregory,  who  professed  to  find  almost  celestial 
purity  in  Phocas.  He  also  wrote  a  letter  to  Leontia,  the  wife 
of  Phocas,  who,  according  to  history,  was  as  vile  as  her  husband, 
ascribing  to  her  like  Christian  graces,  and  plainly  asking  her 
to  make  proof  of  her  piety  by  remembering  with  favor  the  see  of 
St.  Peter,  on  whom  the  Saviour  had  conferred  such  blessings. 
Just  what  Gregory  desired  can  never  be  known,  for  he  had 
denounced  the  title  of  universal  bishop,  claimed  by  the  bishop 
of  Constantinople,  as  the  token  of  heresy,  the  very  badge  of 
antichrist.  Had  the  emperor  transferred  that  title  to  the  West, 
whether  then  he  would  not  have  found  sufficient  reason  to 
change  his  mind,  or  to  modify  his  denunciations,  as  Baronius 
has  done  for  him,  is  a  question;  for  the  instance  was  never 
known  of  a  bishop  of  Rome  refusing  anything  that  added  to  the 
dignity  of  that  see. 

The  bearer  of  Gregory's  letter  to  Phocas  was  a  priest  who 
afterwards  became  pope  under  the  name  of  Boniface  III.  It  is 
recorded  that  he  was  the  only  one  base  enough  to  applaud  and 
flatter  Phocas  in  the  very  commission  of  his  crimes.  He 
became  the  favorite  of  Phocas  and  his  wife,  and  when  he  came 
to  the  papal  chair  he  is  said  to  have  requested  the  emperor  to 
deprive  the  patriarch  of  Constantinople  of  the  title  which  he 
had  claimed,  and  confer  it  upon  himself  and  his  successors  in 
the  chair  of  St.  Peter.  And  this,  it  is  asserted,  Phocas  did  more 
readily  because  the  bishop  of  Constantinople  had  resisted  him 
in  his  cruelties  to  the  wife  and  daughter  of  Maurice.  But 
nothing  was  granted  by  Phocas  that  had  not  already  been  con- 
ferred. The  primacy  and  chief  rank  of  Rome  had  been  de- 
10 


146  FROM    EDJCX   TO   EDEN. 

clared  and  twice  confirmed  before  the  time  of  Justinian,  and 
this  emperor  constituted  him  the  head  of  all  the  churches  and 
of  all  bishops,  with  many  other  privileges  of  which  it  is  not 
claimed  that  Phocas  said  anything.  And,  moreover,  just  what 
Phocas  did  declare  is  a  matter  of  doubt.  Bower  says :  "  As  for 
the  edict  issued  by  Phocas  on  this  occasion,  it  has  not  indeed 
reached  cur  times."  And  Gieseler,  whose  reliability  will  not  be 
questioned,  says: — 

"  It  is  commonly  asserted,  and  by  men  of  the  greatest  learning  and  best 
acquainted  with  ancient  history,  that  the  Roman  pontiff,  Boniface  III.,  pre- 
vailed on  that  abominable  tyrant  Phocas,  who,  after  murdering  the  Emperor 
Mauritius,  mounted  the  imperial  throne,  to  divest  the  bishop  of  Constan- 
tinople of  the  title  of  oecumenical  bishop,  and  to  confer  it  on  the  Roman 
pontiff.  But  this  is  stated  solely  on  the  authority  of  Baronius;  for  no 
ancient  writer  has  given  such  testimony.  Yet  Phocas  did  something  analo- 
gous to  this,  if  we  may  believe  Anastasius  and  Paul  Diaconus  For  whereas 
the  bishops  of  Constantinople  had  maintained  that  their  church  was  not 
only  fully  equal  to  that  of  Rome,  but  had  precedence  of  all  other  churches, 
Phocas  forbade  this,  and  determined  that  the  priority  of  rank  and  dignity 
should  be  given  the  Church  of  Rome."  Ecclesiastical  History,  Book  2,  Cent, 
17,  Part  2,  chap.  2. 

That  Boniface  III.  was  ambitious  and  unscrupulous,  is 
shown  in  his  flattery  of  Phocas.  His  unbounded  arrogance  led 
him  to  attach  much  more  to  the  title,  probably;  than  had  his 
predecessors.  And  no  honor  conferred  upon  or  claimed  by  the 
bishop  of  Rome  was  ever  relinquished.  But  we  have  searched 
diligently,  and  in  vain,  to  find  anything  granted  by  Phocas 
authentically  established,  wdiich  had  not  then  already  been 
conferred.  Gibbon  speaks  the  exact  truth  when  he  says  that 
Justinian  proceeded  "  to  the  full  establishment  of  the  Catholic 
Church." 


CHAPTER    JCTZ 


THE  THOUSAND  TWO  HUNDRED  AND  THREESCORE 

DAYS. 

It  has  been  shown  that  a  day,  in  prophecy,  is  counted  for 
a  year ;  and  that  the  time  and  times  and  half  a  time  of  Dan. 
7:25  are  1260  years.  These  were  the  years  marked  for  the 
supremacy  of  the  little  horn,  the  papacy,  during  which  it  had 
power  to  wear  out  the  saints  of  the  Most  High.  The  same 
time  is  marked  in  Revelation  12,  as  the  period  during  which 
the  dragon  persecuted  the  woman,  the  Christian  church,  who 
fled  into  the  wilderness.  But  the  dragon  may  be  said  to  do 
much  of  his  work  by  proxy,  for  he  gave  his  power  and  seat  to 
the  seven-headed  and  ten-horned  beast,  who  also  persecuted 
the  saints,  and  prevailed  forty  and  two  months.  Here  are 
forty-two  multiplied  by  thirty — the  number  of  days  in  a  month 
— making  the  same  number  of  1260  days,  or  years.  This 
beast,  which  has  all  the  main  features  of  all  the  beasts  of  Dan- 
iel 7,  receiving  the  dominion  which  they  successively  held,  is 
identical  with  the  little  horn  of  that  chapter.  That  rose  up 
among  the  kingdoms  that  were  founded  on  the  ruins  of  the 
Roman  Empire,  and  so  did  this  beast.  Their  locality  is  the 
same ;  the  extent  of  their  dominion  the  same ;  their  work  of 
blasphemy  and  persecution  the  same;  the  period  of  their 
supremacy  the  same. 

Rev.  13 : 3.  "  And  I  saw  one  of  his  heads  aa  it  were  wounded  to  death ; 
and  his  deadly  wound  was  healed." 

In  the  prophecy  of  Rev.  13 : 1-10,  we  must  be  careful  to 
guard  against  an  error  into  which  many  fall  in  the  interpreta- 
tion of  prophecy, — we  must  not  imbibe  the  idea  that  events  are 
always  recorded  in  the  order  of  their  fulfillment.     Notice  the 

(147) 


148  FROM    EDEN   TO    EDEN. 

case  of  the  two-horned  beast  in  verses  11-17  of  this  chapter. 
1.  In  verse  4,  the  climax  is  reached — speaking  like  a  dragon 
— at  once,  before  the  history  is  given.  But  in  tracing  its  his- 
tory, we  shall  find  that  it  is  fulfilled  near  the  close  of  the 
prophecy.  2.  In,  regard  to  the  wonders,  verses  13,  14,  the 
climax,  fire  coming  down  from  Heaven,  is  the  first  thing  men- 
tioned; after  that  the  general  facts  are  given.  3.  In  verses 
15-17,  another  climax  is  recorded  at  the  very  beginning  of  the 
account  of  its  persecutions;  the  decree  to  put  the  saints  to 
death  is  mentioned  before  that  concerning  buying  and  selling, 
while  in  the  fulfillment  it  must  come  after.  This  order  is  very 
common  in  the  prophecies. 

And  so  in  verses  1-10.  Verse  2  mentions  the  beast  receiv- 
ing power  from  the  dragon ;  verse  3  mentions  its  receiving  a 
deadly  wound,  and  the  healing  of  the  wound.  And  then  fol- 
lows its  general  history,  including  its  triumphant  work  of  1260 
years.  Now,  in  point  of  fact,  or  in  the  fulfillment,  verse  3 
stands  closely  related  to  verse  10.  It  must  be  evident  to  every- 
one who  carefully  examines  this  prophecy,  that  the  receiving 
and  the  healing  of  the  deadly  wound  have  their  fulfillment 
near  the  close  of  its  existence.  Verse  4 — "  They  worshiped  the 
dragon  which  gave  power  unto  the  beast,"  etc. — naturally  fol- 
lows verse  2,  where  the  dragon  is  said  to  give  him  that  power. 
This  was  fulfilled  when  the. dragon  gave  his  power  to  the  beast, 
at  least  fulfilled  in  part.  Religious  reverence  was  paid  to  the 
emperors — called  Christian  emperors — who  built  up  the  papacy. 
This  work  was  begun  by  Constantine,  who  received  the  same 
adulations  from  the  bishops  that  the  popes  received  in  the  full 
tide  of  their  prosperity.  And  that  the  Roman  emperors  w^ere 
actually  worshiped,  we  learn  from  different  authors.  Thus, 
Sir  Isaac  Newton  said,  in  regard  to  the  crowning  of  Charle- 
magne : — 

"The  pope  crowned  him,  and  anointed  him  with  holy  oil,  and  wor- 
shiped him  on  his  knees,  after  the  manner  of  adoring  the  old  Roman 
emperors."     On  the  Prophecies,  Part  1,  p.  82. 

Cormenin  also,  in  his  "  History  of  the  Popes,"  says : — 

"  Then  Leo  prostrated  himself  before  the  new  sovereign,  and  adored 


THE    1260    DAYS.  149 

him.  according  to  the  usage  of  tlie  ancient  Caesars,  recognizing  him  as  his 
legitimate  sovereign,  and  the  defender  of  the  faith."    P.  309. 

The  order  above  noticed,  of  reaching  the  climax  and  then 
going  back  to  the  general  history,  has  often  been  overlooked  in 
studying  this  chapter,  for  which  reason  some  have  greatly 
erred  in  giving  expositions  of  this  prophecy.  In  "Thoughts 
on  the  Revelation,"  p.  538,  edition  1885,  this  order  is  noticed  as 
follows: — 

"This  wounding  is  the  same  as  going  into  captivity,  Rev.  13 :  10.  It 
was  inflicted  when  the  pope  was  taken  prisoner  by  Berthier,  the  French 
general,  and  the  papal  government  was  for  a  time  abolished." 

In  the  exposition  of  this  chapter  it  is  very  important  that 
we  have  the  dates  for  the  giving  of  the  power,  and  of  giving 
the  deadly  wound,  correctly  fixed.  These  two  events  mark 
the  beginning  and  ending  of  the  period  of  1260  years.  Some 
have  affirmed,  and  apparently  with  great  confidence,  that  it  is 
not  possible  to  fix  these  dates  with  certainty ;  that  those  taken 
are  chosen  arbitrarily  and  without  sufficient  reason.  But  if 
the  facts  are  carefully  considered  there  will  be  no  room  for 
doubt  that  the  correct  dates  are  a.  d.  538  and  1798;  within 
these  is  a  period  of  1260  years. 

It  has  already  been  noticed  that  Justinian's  letter  to  the 
pope,  dated  a.  d.  533,  could  have  no  effect  while  the  Arians 
ruled  in  Italy.  The  Roman  pontiff  could  not  be  "  the  effectual 
corrector  of  heretics"  in  the  sense  in  which  that  expression  was 
always  construed,  while  he  himself  was  the  subject  of  an  Arian 
or  heretical  king.  Justinian's  letter  was  written  to  John  II. 
Less  than  ten  years  before  that  time  John  I.  was  sent  as  an 
ambassador  by  the  king  of  Italy,  to  mediate  in  behalf  of  the 
heretics  in  the  East.  And  the  same  power  ruled  over  Rome 
when  the  famous  letter  of  Justinian  was  written.  Thus  plainly 
is  it  seen  that  if  the  same  power  had  continued  to  rule  over 
Italy  and  over  the  pope,  the  letter  of  Justinian  would  have 
remained  but  an  empty  sound.  The  Ostrogoths  were  driven 
from  Rome  by  Belisarius  in  538.  At  that  time  the  order  of  the 
emperor  could  first  take  effect,  the  pope  then  being  free  from 
Arian  rule.     Let  it  be  remembered   that  the  very  object  of 


150  FROM    EDEN    TO    EDEN. 

Justinian  in  sending  Belisarius  on  this  expedition  against  the 
Arians  in  Africa  and  Italy,  was  to  destroy  heresy  and  to  estab- 
lish the  orthodox  faith  and  the  Catholic  Church. 

It  has  been  noticed  that  we  cannot  look  to  606,  where  some 
writers  have  gone,  for  the  time  of  the  establishing  of  the  papacy. 
They  who  adopted  that  date  looked  to  the  year  1866  for  some 
great  event  in  connection  with  the  papacy,  as  the  1260  years 
would  end  there,  counting  from  a.  d.  606.  But  the  great  event 
did  not  appear,  for  the  good  reason  that  they  had  adopted  a 
wrong  starting-point.  Counting  from  the  time  of  the  subdu- 
ing of  the  Ostrogoths  in  538,  which  w^as  the  plucking  up  of  the 
third  horn  referred  to  in  Dan.  7 :  8,  did  any  event  occur  just 
1260  years  from  that  time  which  marks  the  fulfillment  of  the 
prophecy? — There  did.  In  that  year  Pope  Pius  VI.  was  taken 
prisoner,  his  chair  was  forcibly  vacated,  and  he  was  taken  to 
France,  where  he  died  in  exile. 

But  here  comes  an  objection,  which  may  seem  to  have  some 
force  in  the  estimation  of  those  who  offer  it,  namely,  that  Pius 
VI.  was  not  the  only  pope  who  was  forcibly  ejected  from  his 
chair, — not  the  only  one  who  died  in  exile  or  in  prison.  Why, 
then,  select  his  case  as  the  one  in  which  this  prophecy  was  ful- 
filled? 

It  is  always  allowable  to  look  to  both  ends  of  a  prophetic 
period  in  order  to  locate  it  by  the  events.  Thus,  various  dates 
have  been  assigned  for  the  beginning  of  the  twenty-three  hundred 
days  of  Dan.  8  :  14.  But  the  seventy  wrecks  of  Daniel  9  are  the 
first  part  of  those  days,  and  we  locate  those  weeks  to  a  certainty 
by  their  termination.  They  are  located  by  the  cross  of  Messiah 
the  Prince.  So  of  the  twelve  hundred  and  sixty  years.  We 
find  no  certain  time  for  their  beginning  but  A.  d.  538,  when 
Justinian  took  the  fourth  and  last  step  in  the  establishing  of 
the  papacy.  From  that  point,  twelve  hundred  and  sixty  years 
end  in  1798 — the  only  place  where  an  event  is  found  that  com- 
pletely fulfilled  the  prophecy. 

Now  in  regard  to  the  objection.  The  cases  of  John  I.  and 
John  XXIII.  have  been  presented  as  examples,  and  we  will 
examine  them,  and  see  if  they  are  in  anywise  parallel  to  that 
of  Pius  VI.  in  1798. 


THE   1260   DAYS.  151 

When  John  I.  was  sent  by  the  Arian  king  to  Constantinople, 
to  endeavor  to  induce  the  Emperor  Justin  to  revoke  his  decree 
for  the  persecution  of  their  Arians  in  the  East;  he  was  instructed 
by  Theodoric  on  two  points:  1.  To  have  the  persecution 
stopped,  and  the  churches  restored  to  the  Arians  which  had 
been  forcibly  taken  from  them.  2.  To  have  permission 
granted  to  those  who  had  been  compelled  to  renounce  Arianism, 
to  return  to  the  faith  of  their  choice.  At  first  the  pope  refused 
to  go  if  the  second  point  was  insisted  on,  saying  that  the 
emperor  would  never  permit  any  to  renounce  the  orthodox 
faith  and  return  to  Arianism.  Evidently  the  pope  did  not 
wish  that  any  such  permission  should  be  granted.  The  king 
ordered  that  he  should  be  put  on  a  ship  and  conveyed  away; 
but  the  pope  submitted,  and  went  to  the  court  of  Justin.  He 
went  under  a  threat  from  the  king,  in  case  he  did  not  succeed 
in  his  mission.  But  he  did  not  procure  the  last-mentioned 
■privilege,  and  the  king  did  not  believe  that  he  asked  for  it. 
And  some  affirm  (and  why  should  we  doubt  it  ?)  that  the  pope 
entered  into  a  conspiracy  with  the  emperor  to  overthrow  the 
government  of  Theodoric.  For  one  of  these  reasons,  and  per- 
haps for  both,  the  king  seized  the  pope  on  his  return,  and  shut 
him  up  in  prison,  from  which  he  was  released  only  by  death. 

But  here  notice,  that  while  Theodoric  did  this  to  protect 
the  Arians,  he  gave  the  same  protection  to  the  Catholics  in  his 
dominions.  He  never  did  anything  to  lessen  the  dignity  of 
the  papacy,  as  a  system.  He  preserved  order  at  the  election  of 
the  popes;  in  the  case  of  a  contest  of  claims,  he  appointed  a 
commission  to  decide  which  was  the  legally  elected  pope.  Not 
a  single  right  or  privilege  that  was  ever  claimed  for  that  see 
was  invaded  by  Theodoric.  Had  the  popes  ruled  as  leniently 
over  their  opponents  as  Theodoric  did  towards  the  papacy, 
they  would  have  been  much  more  worthy  of  the  praise  they 
exacted. 

After  the  death  of  Pope  John  I.,  Theodoric  interfered  in  the 
election,  because  the  irregularities  and  strifes  at  the  elections  of 
popes  endangered  the  peace  of  the  city  and  the  country.  As  a 
compromise  between  the   quarreling    factions,  he  designated 


152  FROM    EDEN    TO    EDEN. 

Felix,  the  third  of  that  name,  to  be  the  successor  of  John.  Both 
Bower  and  Cormenin  record  that  the  king  paid  high  respect  to 
this  pope,  granting  certain  judicial  privileges,  of  which  Bower 
says: — 

"  This  privilege  the  king  granted  to  the  Roman  clergy  only  in  honor  of 
the  apostolic  see,  as  he  declared  in  his  edict."     Vol.  1,  under  Felix  III. 

And  thus  we  find  that  Theodoric,  who  imprisoned  Pope 
John  I.,  so  far  from  trying  to  inflict  any  injury  upon  the  papacy, 
actually  helped  to  build  it  up.  He  conferred  privileges  and 
dignity  upon  that  see  not  before  possessed  by  it. 

Turn  to  the  case  of  John  XXIII.  At  the  time  of  the  Council 
of  Constance,  convened  in  1414,  there  were  three  claimants  to 
the  papal  chair,  who  respectively  took  the  titles  of  John  XXIII., 
Gregory  XII.,  and  Benedict  XIII.  As  each  had  his  adherents, 
the  peace  of  the  church  was,  for  the  time,  destroyed,  and  the 
pontificate  was  greatly  scandalized.  The  first-named  was  rec- 
ognized by  the  council  as  pope,  so  that  what  w^as  done  in 
the  cases  of  the  others  does  not  call  for  notice.  But,  as  each 
had  received  the  obedience  of  influential  parties,  it  was  neces- 
sary that  their  claims  should  be  destroyed. 

The  council  having  acknowledged  John  as  pope,  proceeded 
to  depose  him  for  his  crimes.  This  was  proof  that  the  popes 
were  never  acknowledged  to  be  above  the  judgment  of  a  coun- 
cil. The  sentence  of  deposition  w^as  pronounced  against  him 
May  29, 1415.  Long  they  endeavored  to  ir;duce  Benedict  to 
resign  his  claims,  but  in  vain.  The  act  of  deposition  was 
passed  against  him,  July  26, 1417.  The  see  was  then  declared 
vacant.  But  as  John  was  recognized  as  the  pope,  and  as  there 
cannot  legally  be  two  popes  at  the  same  time,  the  see  was 
actually  vacant  from  the  day  of  his  deposition.  May  29,  1415. 

Martin  V.  was  elected  November  8,  1417,  after  an  actual 
vacancy  of  two  years,  five  months,  and  ten  days,  but  of  only 
three  months  and  thirteen  days  from  the  time  that  the  vacancy 
was  declared. 

In  this  case  the  pope  was  deposed;  and  the  interval  from 
the  deposition  to  the  election  of  a  successor  was  a  little  longer 
than  that  between  the  deposition  of  Pius  VI.  and  the  election 


THE   1260   DAYS.  153 

of  Pius  VII.    What,  then,  is  there  so  special  about  the  deposition 
of  Pius  VI.,  and  the  interval  from  1798  and  1800? 

We  have  been  thus  particular  in  the  case  of  John  XXIIL, 
as  well  as  of  John  I.,  because  they  have  been  presented  as  in- 
stances of  the  forcible  vacation  of  the  papal  chair,  and  of  equal 
importance  with  the  ejection  of  Pius  VI.  Now  we  will  notice 
the  bearing  on  the  standing  of  the  papacy  of  the  deposition  of 
John  XXIII  :— 

1.  John  was  deposed  for  his  crimes.  Had  he  been  a  pious,  or 
even  an  ordinarily  moral  man,  there  is  no  probability  that  he 
would  have  been  deposed  after  having  been  acknowledged  as 
the  rightful  claimant  to  the  chair.  And  it  is  by  no  means 
certain  that  he  would  have  been  deposed,  notwithstanding  the 
enormity  of  his  crimes,  had  it  not  been  necessary  to  establish 
the  right  of  succession,  there  being  three  claimants  to  the  see. 
The  council  deposed  John  on  minor  charges,  which  were  of  a 
scandalous  character,  because  the  numerous  major  charges  were 
altogether  too  scandalous  for  public  consideration.  And  these 
charges  were  attended  with  abundance  of  proofs.  Yet,  accord- 
ing to  papal  ethics,  while  he  legally  occupied  the  chair  of  St. 
Peter,  he  ;  as  infallible. 

2.  It  must  not  be  forgotten  that  it  was  a  duly  convened 
Catholic  council  that  deposed  him — the  same  council  that 
condemned  and  burned  the  writings  of  Wicklijffe;  the  same 
that  burned  both  Huss  and  Jerome  of  Prague.  This  of  itself 
is  a  sufficient  proof  that  it  was  a  truly  Catholic  council.  The 
deposing  of  John  XXIII.  was,  therefore,  a  matter  and  action  of 
the  church  itself. 

So  far  from  this  council  making  any  attack  upon  the 
papacy,  it  removed  a  great  trouble  and  reproach  from  the 
papal  chair,  confirmed  doctrines,  condemned  both  writings  and 
men  for  heresy,  healed  a  dangerous  schism,  elected  another 
pope,  thus  leaving  the  papacy  stronger  than  it  was  before. 

Now  let  us  see  what  was  done  in  1798,  and  note  the  effect 
and  bearing  of  these  events. 

Pius  VI.  was  wicked  enough  to  have  been  deposed  by  the 
church  itself,  as  was  John  XXIII.     But  had  wickedness  alone 


164  FROM    EDEN    TO    EDEN. 

been  considered  a  sufficient  cause  for  the  church  to  depose  a 
pope,  the  chair  would  have  been  often  vacated.  Pius  was  not 
deposed  as  a  criminal,  except  as  one  against  the  peace  and 
welfare  of  the  people.  The  reasons  for  his  being  deposed  were 
of  a  political  nature. 

Croly,  who  wrote  some  excellent  things  on  this  subject,  fell 
into  the  mistake  of  beginning  the  1260  years  with  the  date  of 
the  letter  of  Justinian  to  Pope  John  II.,  a.  d.  533.  It  has  been 
shown  that  that  letter  would  forever  have  remained  a  dead  let- 
ter if  the  Arians  had  not  been  driven  from  Rome.  And  it  is 
a  fact  that  nothing  occurred  1260  years  from  a.  d.  533  to  mark 
the  termination  of  that  period.  Mr.  Croly's  comments  on  that 
termination  are  as  follows: — 

"  A.  D.  1793.  The  Bible  had  passed  out  of  the  hands  of  the  people,  in 
all  the  dominions  of  popery  from  the  time  of  the  supremacy.  The  doctrines 
had  perished,  and  left  their  place  to  human  reveries.  Th6  converts  were 
martyred.  At  length  the  full  triumph  of  the  old  spirit  of  corruption  and  per- 
eecution  terribly  arrived.  In  the  year  1793,  twelve  hundred  and  sixty  years 
from  the  letter  of  Justinian  declaring  the  pope '  universal  bishop,'  the  gospel 
was,  by  a  solemn  act  of  the  legislature  and  the  people,  abolished  in  France. 
The  indignities  offered  to  the  actual  copies  of  the  Bible  were  unimportant 
after  this ;  their  life  is  in  their  doctrines,  and  the  extinction  of  their  doc- 
trines is  the  extinction  of  the  Bible.  By  the  decree  of  the  French  Govern- 
ment declaring  that  the  nation  acknowledged  no  God,  the  Old  and  New 
Testaments  were  slain  throughout  the  limits  of  republican  France."  The 
Apocalypse,  by  Croly,  pp.  176, 177,  second  edition,  London,  1828. 

But  not  a  sentence  in  the  above,  nor  in  the  remarks  follow- 
ing, in  the  comments  of  Mr.  Croly,  furnishes  any  justification  of 
his  view  of  the  ending  of  that  period.  It  was  the  gospel — not 
the  papacy — that  was  abolished  in  France  in  1793.  And  Mr. 
Croly  himself  has  furnished  full  and  sufficient  evidence  in  dis- 
proof of  that  position,  and  in  proof  that  1798  is  the  correct  date 
for  the  ending  of  the  1260  years.     Thus  again  he  speaks : — 

"The  death  of  Christianity  was  local  and  limited  ;  no  nation  of  Europe 
joined  in  the  desperate  guilt  of  the  French  republic."    76.,  p.  427. 

Mark,  it  was  the  death  of  Christianity,  not  of  the  papacy,  of 
which  he  speaks.  Of  course  it  affected  the  welfare  of  the  papal 
church,  for  it  was  an  onslaught  against  all  religion.     But  it 


THE    1260    DAYS.  155 

was  confined  to  France,  as  Croly  says.     But  immediately  fol- 
lowing these  words,  he  further  says : — 

"And  within  three  years  and  a  half,  the  predicted  time,  it  was  called  up 
from  the  grave  to  a  liberty  which  it  had  never  before  enjoyed ;  the  church 
in  France  was  proclaimed  free."    lb. 

Thus  Christianity  was  restored ;  the  church  was  free ;  all 
religions  were  tolerated;  and  here  really  began  an  era  of 
triumph  for  the  truth  of  God.  But  notice  what  Mr.  Croly  next 
says: — 

"  Simultaneous  with  this  restoration,  the  Popedom  received  a  wound, 
the  sure  precursor  of  its  ruin."    lb. 

It  was  not  in  connection  with  the  abolition  of  the  gospel, 
and  the  death  of  Christianity,  that  the  papacy  received  its 
wound,  but  "  simultaneous  with  its  restoration."  Thus  plainly 
it  is  seen  that  1793  cannot  be  the  terminating  point  of  the  1260 
years. 

But  what  follows?  or  when  was  the  wound  given  to  the 
papacy  ?     Of  the  events  of  1798,  Mr.  Croly  testifies  thus: — 

"  On  the  9th  of  February,  the  French  corps  commanded  by  Berthier 
encamped  in  front  of  the  Porta  del  Popolo.  On  the  next  day  the  castle  of 
St.  Angelo  surrendered;  the  city  gates  were  seized;  and  the  pope  and  the 
cardinals,  excepting  three,  were  made  prisoners. 

"  On  the  15th,  Berthier  made  his  triumphant  entry,  delivered  a 
harangue  at  the  foot  of  the  capital,  invoking  the  '  shades  of  Cato,  Pompey, 
Brutus,  Cicero,  and  Hortensius,  to  receive  the  homage  of  free  Frenchmen, 
on  the  soil  of  liberty,'  proclaimed  Rome  a  republic,  and,  declaring  a  suspen- 
sion of  every  office  of  the  old  government,  planted  the  tree  of  liberty. 

"  Ten  days  after,  the  pope  was  sent  away  under  an  escort  of  French 
cavalry,  and  was  finally  carried  into  France,  where  he  died  in  captivity." 
lb.,  p.  429. 

What  better  testimony  could  be  given?  Berthier  pro- 
claimed Rome  a  republic,  declaring  a  suspension  of  every 
office  of  the  old  government.  Here,  then,  the  old  government 
ceased.  The  pope  and  his  cardinals  were  prisoners,  and  not  a 
single  office  of  that  government  was  filled, — not  a  single  func- 
tion of  that  government  was  left  in  operation.  This  was  not 
merely  a  deposition  of  the  pope ;  it  was  an  abolition  of  the 
papal  system.     How  different  this  from  the  cases  of  John  II. 


156  FROM    EDEN   TO    EDEN. 

and  John  XXIII.,  or  of  any  other  time  or  event  from  the  rise 
of  the  papacy  to  that  time. 

The  testimony  of  Ranke  is  not  less  expHcit  and  forcible: — 

*'  For  a  moment  the  revolutionary  government  seemed  to  recollect  them- 
selves— a  compact  was  struck  even  without  these  concessions — but  it  was 
only  for  a  moment.  From  contemplating  an  entire  separation  from  the 
pope,  they  proceeded  to  entertain  the  idea  of  annihilating  him.  The 
directory  found  the  regimen  of  the  priests  in  Italy  incompatible  Muth  its 
own.  On  the  first  occasion  that  offered,  that  of  a  casual  commotion  among 
the  people,  Rome  was  invaded  and  the  Vatican  occupied.  Pius  YI.  besought 
his  enemies  to  allow  him  to  die  likewise  there,  being  where  he  had  lived,  he 
being  already  over  eighty  years  of  age.  He  was  told  in  reply  that  he  could 
die  anywhere ;  the  room  he  usually  occupied  was  plundered  before  his  eyes; 
even  his  smallest  necessaries  were  taken  from  him ;  the  ring  he  wore  was 
taken  from  his  finger;  and  at  last  he  was  removed  to  France,  where  he 
departed  this  life  in  August,  1799."  History  of  the  Papacy,  Vol.  2,  pp.  310, 
311. 

The  death  of  Pius  VI.  took  place  one  year  and  five  months 
after  his  imprisonment.  And  here  another  objection  may  be 
noticed.  It  has  been  urged  that  the  absence  of  the  pope  does 
not  affect  the  standing  of  the  papacy,  inasmuch  as  the  power 
of  the  succession,  and  therefore  virtually  the  power  of  the 
popedom,  rests  in  the  cardinals.  But  this  statement  as  an 
objection  does  not  hold  in  this  case.  The  government  itself 
was  abolished,  and  the  cardinals  were  among  the  prisoners. 
As  already  shown,  every  office  of  the  old  government  was  sus- 
pended.    The  outlook  of  those  times  is  thus  given  by  Ranke: — 

"  In  fact  it  might  seem  as  if  the  papal  government  had  come  to  its  final 
close.  Those  tendencies  of  ecclesiastical  opposition  which  we  have  seen 
commence  and  rise  into  vigor,  had  now  prospered  to  such  a  point  as  to  vent- 
ure to  entertain  the  idea  of  aiming  at  such  a  result." 

By  the  facts  which  have  been  here  presented,  the  papacy  is 
clearly  identified  as  the  subject  of  this  prophecy  in  Rev.  13:1- 
10.  The  church  receiving  by  gift  the  great  power  and  author- 
ity of  the  empire ;  the  persecution  of  which  it  should  be  guilty ; 
the  time  during  which  the  saints  of  the  Most  High  were  given 
into  its  hand ;  and  the  infliction  of  a  deadly  wound  just  at  the 
end  of  the  specified  period, — all  prove  the  identity  of  this 
beast.    No  other   power  ever  wore  out  the  saints  of  the  Most 


THE    1260    DAYS.  157 

High  as  the  papacy  has  done ;  no  other  power  ever  held  domin- 
ion long  enough  to  fulfill  this  part  of  the  prophecy.  But 
another  point  follows  which  greatly  strengthens  the  proof: — 

"  And  his  deadly  wound  was  healed."    Rev.  13  : 3. 

It  has  been  noticed  that  the  great  strength  of  the  papacy 
was  in  its  spiritual  authority.  The  popes  never  presumed  to 
dictate  to  the  nations,  or  to  bring  kings  to  bow  at  their  feet,  by 
reason  of  the  vastness  of  their  civil  power,  for  such  they  never 
possessed.  Their  civil  power  was  never  great.  Solely  by  virtue 
of  the  primacy  in  the  church,  or  of  a  pretended  gift  to  St. 
Peter,  and  as  being  vicars  of  the  Son  of  God  and  sovereigns  in 
his  kingdom,  they  assumed  to  exercise  their  great  authority. 
And  this  spiritual  authority  was  as  extensive  as  the  bounds  of 
the  hierarchy,  which  was  co-extensive  with  the  empire.  This 
was  the  extent  of  the  power  conferred  by  the  primacy,  and  the 
declaration  of  Justinian  that  the  pope  was  the  head  of  all  the 
churches.  The  extent  of  their  power  is  also  indicated  by  this 
beast  possessing  the  main  features  of  all  the  beasts  of  Daniel 
7.  Now^,  counting  from  the  days  of  Nebuchadnezzar  to  this 
present  year  of  grace,  w^hat  great  power,  what  dominion  or  gov- 
ernment, was  abolished  or  destroyed,  and  again  restored?  Every 
power  or  kingdom  that  was  destroyed  was  succeeded  by  another, 
which  remained  until  it  in  turn  was  overthrown.  This  is  true 
of  every  power  except  one,  that  is,  the  papacy.  No  greater,  no 
more  arbitrary,  no  more  relentless  power  ever  existed,  than  the 
papal.  No  power  or  government  was  ever  more  completely 
prostrated  or  abolished  than  was  the  papal  in  1798.  And  it 
seems  quite  superfluous  to  ask  if  it  was  restored.  Everybody 
knows  that  it  was. 

But  the  question  is  raised,  Has  it  been  so  restored  as  to  ful- 
fill the  prophecy?  Verse  14  says  it  had  a  deadly  wound 
by  a  sword,  and  did  live.  Its  wound  was  unto  death ;  and  it 
must  be  brought  from  death  if  it  did  live  after  the  wound  was 
inflicted.  But  was  the  bringing  it  to  life  the  healing  of  the 
wound?  or  does  the  healing  remain  to  be  accomplished? 

This  question  is  not  difficult  to  settle.     If  the  deadly  wound 


158  FROM    EDEN    TO    EDEN. 

was  given  in  1798,  and  surely  that  cannot  be  denied,  for  then 
the  papal  government  was  entirely  abolished,  then  whenever  it 
is  restored  to  the  position  that  it  occupied  before  and  up  to 
1798,  its  deadly  wound  must  be  healed.  Until  the  year  1798 
the  power  of  the  popes  was  twofold,  spiritual  and  civil.  They 
held  supreme  authority  over  the  church,  and  kingly  authority 
over  a  small  territory.  The  popes  were  "  sovereign  pontiffs," 
which  has  reference  to  their  "spiritual  supremacy,"  which  is 
the  only  supremacy  they  ever  held.  Their  prestige,  their 
influence  over  the  nations  and  over  kings,  greatly  differed  at 
different  times.  The  haughty,  overbearing  conduct  of  Pope 
Symmachus  toward  the  Emj)eror  Anastasius  was  before  the 
popes  claimed  any  independent  civil  authority  even  in  Rome. 
The  influence  of  many  popes  before  the  times  of  Pepin  and 
Charlemagne  was  greater  than  that  which  Pius  VI.  ever 
possessed.  Yet  Pius  VI.  did  possess  both  spiritual  and  civil 
power.  He  ruled  a  king  over  the  papal  States,  and  he  was 
supreme  in  the  church ;  but  since  the  Reformation  the  influence 
of  the  popes  had  been  vv^aning.  If  the  wound  was  given  in 
1798,  in  the  pontificate  of  Pius  VI.,  then  all  that  was  necessary 
to  the  healing  of  the  wound  was  to  place  his  successor,  Pius 
VII.,  at  the  restoration  of  the  papacy  and  the  papal  government, 
in  the  same  position  that  Pius  VI.  occupied  when  the  wound 
was  given.  This  proposition  is  so  evident  that  it  cannot  require 
any  argument  to  impress  it  upon  the  mind.  Restoring  the 
papacy  to  just  that  position  that  it  occupied  when  the  wound 
was  given  must  be  the  healing  of  the  wound.  Then  the  ques- 
tion arises,  Was  the  papal  government  re-established?  and 
was  all  the  power  restored  to  Pius  VII.  that  was  taken  away 
from  Pius  VI.  ? 

Very  strange  combinations  are  often  formed  among  nations 
for  the  accomplishment  of  their  purposes.  The  action  of  the 
French  directory  was  looked  upon  with  jealous  eyes  by  the 
powers  of  Europe.  And  this  brought  help  to  the  prostrate 
l^apacy  from  an  unexpected  quarter.  Thus  again  Ranke 
speaks : — 

"  The  chief  result  of  the  hostility  which  the  pope  experienced  at  the 


THE    12()0    DAYS.  159 

hands  of  the  revolutionary  government  was,  tliat  the  rest  of  Europe,  what- 
ever even  may  have  been  its  sentiments  otherwise  [that  is,  though  these  na- 
tions were  Protestants],  took  him  under  its  protection.  The  death  of  Pius  VI. 
happened  at  the  very  time  in  which  tlie  coahtion  once  more  was  triumphant, 
and  thus  it  became  possible  for  the  cardinals  to  meet  at  St.  George's  at  Venice, 
and  proceed  to  the  election  of  a  pope,  Pius  VII.,  March  13,  1800."    Vol.  2,  p.  311. 

The  cardinals  have  no  power  to  act  except  in  conclave,  and 
they  could  not  elect  a  successor  to  Pius  VI.  until  they  had  per- 
mission to  meet.*  The  coalition  above  referred  to  rendered  it 
possible  for  them  to  meet,  as  Ranke  says:  "This  election  in 
Venice  was  two  years  and  one  month  after  the  papal  govern- 
ment was  abolished.'^  Ranke  further  says:  "  It  is  true  that  the 
revolutionary  power  triumphed  soon  after,  and  wx)n  for  itself  a 
decided  preponderance,  even  in  Italy."  But  the  appearing  of 
Napoleon  on  the  field,  ambitious  to  concentrate  the  power  of 
Europe,  changed  the  scene.  He  found  it  politic  to  avail  him- 
self of  every  possible  force,  and  therefore  opened  negotiations 
with  the  pope,  for  the  re-establishment  of  the  government  of 
the  church.  Of  the  motives  for  the  action  of  the  several  pow- 
ers Ranke  says : — 

"  The  constituent  assembly  had  endeavored  to  cast  off  its  connection 
with  the  pope ;  the  directory  had  wished  to  annihilate  him ;  Bonaparte's  idea 
was  to  preserve  him,  but  at  the  same  time  to  keep  him  in  a  state  of  subjection, 
and  to  make  him  the  mere  instrument  of  his  omnipotence."    P.  314. 

But  whatever  the  motive,  the  restoration  of  the  papacy  was 
accomplished.  McClintock  &  Strong's  Cyclopedia,  of  Pius  VI., 
says : — 

"  A  concordat  concluded  with  Napoleon  Bonaparte  in  1801,  restored  to 
the  pope  his  ecclesiastical  and  temporal  power." 

Napoleon  made  constant  efforts  to  turn  the  pope's  influence 
and  power  to  his  own  advantage.  But  the  pope  was  well  aware 
of  his  designs,  and  resisted  him  to  the  utmost.  A  work  entitled 
"  Lives  of  the  Popes,"  first  published  by  the  London  Religious 


*It  will  be  noticed  that  during  the  halcyon  days  of  the  papacy  she  dictated  terms  in  mat- 
ters of  religion,  and  often  of  State,  but  at  the  partial  restoration  of  1800  she  asked  permission 
of  earthly  powers.  The  temporal  power  was  restored,  but  the  spiritual  supremacy  was 
gone.    Home  was  no  longer  acknowledged  as  "  head  over  all  the  churches." 


160  FROM    EDEN    TO    EDEN. 

Tract  Society,  well  states  the  circumstances,  and  the  decision  of 

the  pope : — 

"  Pliable  as  he  had  shown  himself  in  merely  spiritual  matters,  Pius  VII. 
began  to  grow  resolute  when  his  temporal  possessions  were  touched.  Napoleon 
required  that  a  league  should  be  formed  between  France  and  the  papacy,  in 
the  war  which  he  was  then  waging  with  England.  Pius  saw  in  this  demand, 
not  only  a  disgraceful  submission  to  France,  but  certain  and  absolute  ruin  to 
his  power,  whichever  should  be  the  victor."  Carlton  &  Porter,  New  York^ 
1856,  p.  546. 

All  this  proves  that  his  temporal  possessions  were  restored 
to  the  pope,  and  he  very  foolishly  esteemed  them  his  most  pre- 
cious treasures.  But  Napoleon  would  not  suffer  refusal.  Dr. 
George  Weber,  in  his  "Church  History,"  says: — 

"  When  the  pope  refused  to  lay  an  embargo  upon  the  English  ships  in 
the  ports  of  the  States  of  the  Church,  and  to  enter  into  an  offensive  and 
defensive  alliance  with  France,  Napoleon  inflicted  upon  him  a  succession  of 
injuries,  and  united  some  portions  of  the  ecclesiastical  States  to  the  kingdom 
of  Italy."    P.  542. 

And  as  long  as  he  held  the  power  he  continued  to  embarrass 
the  pope,  and  finally  despoiled  him  of  all  his  territory.  Thus 
the  New  American  Encyclopedia,  Art.  Papal  States,  says : — 

"In  May,  1809,  Napoleon  declared  the  remainder  of  the  Roman  States 
annexed  to  the  French  Empire ;  and  soon  afterward  the  pope  was  carried 
prisoner  to  France,  and  did  not  return  to  his  capital  until  after  the  emper- 
or's abdication,  1814.  The  Congress  of  Vienne  restored  to  him  all  the  ter- 
ritories of  the  church,  and  he  devoted  the  rest  of  his  life  to  reforming  the 
administration,  after  so  many  years  of  disorder." 

But  note  this  fact,  that  while  Napoleon  harassed  the  pope, 
despoiled  him  of  his  possessions,  and  carried  him  away  a  pris- 
oner, he  did  not  by  any  means  abolish  the  papal  government. 
He  had  restored  the  church  in  the  French  Empire,  and  his 
actions  against  the  pope  were  the  result  of  personal  ill-will 
toward  him  because  he  would  not  become  the  pliant  tool  he 
wished  to  make  him.  Among  the  many  changes  and  misfort- 
unes of  the  papacy,  we  find  in  one  place  alone,  the  abolition 
of  the  papal  government,  both  in  its  temporal  and  spiritual 
features,  and  that  was  in  1798,  when  Rome  was  declared  a  re- 
public, and  "every  office  of  the  old  government  was  suspended." 
Though  Napoleon  for  a  time  took  from  the  pope  his  temporal 


THE   1260   DAYS.  161 

possessions,  they  were  all  restored  to  him  by  the  Congress  of 
Vienne;  and  he  continued  to  hold  them  in  part  until  1870, 
when  they  were  united  to  the  new  kingdom  of  Italy,  erected 
by  Victor  Immanuel. 

And  now,  to  show  that  the  declaration  is  correct,  that  the 
papacy  does  not  depend  upon  the  possession  of  civil  authority, 
and  that  its  life  and  strength  is  in  its  spiritual  authority,  we 
may  cite  the  present  position  of  the  papacy,  1889.  While 
some  predicted  that  with  the  taking  away  of  the  temporal 
power,  in  1870,  the  papacy  would  decline  and  lose  all  its  prestige 
and  influence,  the  facts  have  all  turned  in  the  other  direction. 
An  influential  London  paper  in  1887  said  that  with  the  loss 
of  his  temporal  power,  there  had  been  a  steady  advance  of  his 
spiritual  power  and  influence  among  all  nations.  With  the 
loss  of  his  territory  and  kingship,  all  jealousy  toward  him 
as  a  king  was  effectually  removed,  sympathy  for  the  pope 
was  created,  and  Leo  XIIL,  who  has  shown  himself  a  most 
skillful  diplomatist,  has,  in  the  words  of  a  recent  writer, 
"achieved  successes  that  may  well  have  flattered  his  pride, 
showing,  as  they  have,  that  he  has  imparted  a  new  luster  to 
the  holy  see."  These  words  spring  from  the  events  that  have 
occurred,  and  show  how  far  have  failed  all  predictions  that 
the  papacy  is  speedily  declining. 

Whether  the  pope  has  lost  prestige  with  the  loss  of  his  civil 
power,  may  well  be  judged  by  the  results  of  the  late  jubilee  of 
Leo  XIIL  It  is  impossible  to  give  any  extended  notice  of  it, 
but  a  few  words  from  the  Catholic  Times,  of  January  6, 1888, 
will  give  an  idea  of  the  direction  in  which  things  are  tending. 
The  Times  denominated  the  jubilee  as  a  "  festival  of  Christen- 
dom "  (while  in  fact  its  extent  was  not  bounded  by  Christen- 
dom), in  which  all  nations  sought  to  do  honor  to  the  "skill- 
ful statesmanship,  the  incomparable  diplomatic  ability,"  of 
Leo  XIIL     The  Times  says  :— 

"  Within  the  Vatican  are  treasured  letters  and  gifts  from  all  the  sover- 
eigns of  the  world  except  the  king  of  Italy.  The  queen  of  this  country 
[England],  the  emperor  of  Germany,  the  emperor  of  Austria,  the  queen 
regent  of  Spain,  the  president  of  the  United  States,  the  president  of  France, 
the  king  of  Belgium,  the  king  of  Greece,  the  emperor  of  Brazil,  the  sultan 
11 


162  FROM   EDEN   TO   EDEN. 

of  Turkey,  the  mikado  of  Japan,  and  the  shah  of  Persia,  have,  amongst 
others,  sent  to  the  holy  father  their  tributes  of  esteem  and  their  hearty 
congratulations.  These  and  the  other  innumerable  testimonies  of  good-will 
and  affection  received  by  Leo  XIII.,  must,  while  bringing  joy  to  the  heart  of 
his  holiness,  prove  of  immense  advantage  to  the  church.  They  must 
awaken  throughout  Christendom  a  due  sense  of  the  power  of  the  papacy 
and  the  unity  of  the  church." 

As  a  comment  on  Rev.  13 :  2,  3,  in  regard  to  giving  the 
power  of  the  empire  to  the  beast,  we  have  found  that  the  last 
step  in  the  full  establishing  of  the  Catholic  Church  was  taken 
by  Justinian  in  subjecting  to  the  pope  all  the  churches  of  the 
East,  and  extending  the  civil  powers  of  the  Roman  see.  The 
act  of  Justinian  became  effective  to  accomplish  its  purpose  in 
A.  D.  538 ;  and  the  deadly  wound  was  given  in  1798,  by  the  entire 
overthrow  of  the  papacy  under  the  pontificate  of  Pius  VI. 
Although  the  civil  power  was  again  taken  away  in  1870,  the 
papacy  was  not  interfered  with,  the  freedom  of  the  pope  had 
not  been  infringed  upon,  notwithstanding  reports  circulated 
for  the  purpose  of  exciting  sympathy.  The  Italian  gov- 
ernment protects  him  and  will  protect  him  in  the  exercise  of 
the  functions  of  his  office  as  head  of  the  Catholic  Church 
throughout  the  world.  The  present  pope,  Leo  XIII.,  has 
brought  the  empires  of  Prussia  and  Great  Britain  under  obli- 
gation to  him  for  services  rendered,  that  they  thought  that  no 
other  power  could  render.  And  this  is  but  the  beginning  of 
the  honor  that  will  be  accorded  to  him,  in  the  midst  of  the 
troubles  that  are  coming  upon  the  nations.  All  the  world  still 
wonder  after  the  beast,  and  their  wonder  is  destined  to 
increase,  for  all  will  worship  him  whose  names  are  not  found 
written  in  the  Lamb's  book  of  life.     Rev.  13 : 8. 


CIIA.^TK^    J^III. 


THE   BEAST  WITH   TWO   HORNS. 

Following  the  description  of  the  beast  with  seven  heads 
and  ten  horns,  in  Rev.  13: 1-10,  is  that  of  a  beast  with  two 
horns,  which  we  must  now  examine,  inasmuch  as  they  are 
closely  related  in  the  fulfillment  as  they  are  in  the  record. 

We  have  seen  that  in  the  description  of  the  third  beast,  the 
locality  and  extent  of  its  dominion  are  perfectly  identified. 
Some  have  said  that  the  power  of  the  papacy  was  great  in 
degree,  but  quite  limited  in  extent.  Already  in  325,  when 
the  church  was  organized  according  to  the  provinces  of  the 
whole  empire,  the  primacy  was  given  to  the  bishop  of  Rome. 
In  538  all  the  churches  of  the  whole  East  were  subjected  to 
him ;  and  even  before  this  he  was  the  central  power  of  the 
western  churches,  being  considered  the  representative  of  ortho- 
doxy, and  its  constant  defender.  According  to  the  prophecy, 
the  dragon  gave  him  his  power,  and  his  seat,  and  great  author- 
ity. And  so  great  was  his  authority  that  it  was  asked.  Who  is 
able  to  make  war  with  him  ?  If  any  yet  doubt  of  the  extent 
of  his  dominion,  let  them  point  to  the  king  or  the  nation  who 
dared  to  resist  the  authority  of  the  popes  during  the  middle 
ages  of  the  Christian  era.  The  mightiest  kings  led  his  horse, 
held  his  stirrup  when  he  mounted,  or  prostrated  themselves  at 
his  feet.  Was  there  any  other  ruler  on  the  face  of  the  earth  so 
nobly  served,  and  so  highly  honored  ?  All  know  that  there 
was  not. 

The  description  of  this  beast  indicates  that  he  was  the  heir 
to  the  monarchies  represented  by  the  lion,  the  bear,  the  leop- 
ard, and  the  dreadful  and  terrible  beast  of  Daniel  7.  And 
this  was  the  case.     Was  not  the  dominion  of  Rome  as  extensive 

(163) 


164  FROM   EDEN   TO    EDEN. 

as  that  of  the  preceding  kingdoms?  And  did  not  the  spiritual 
authority  of  the  popes  extend  to  the  full  extent  of  the  empire  ? 
And  did  they  not,  in  their  spiritual  authority,  rule  over  the 
kings  of  the  earth  ?  Not  the  shadow  of  a  reason  can  be  given 
for  denying  the  great  extent  of  the  rule  of  the  papacy. 

And,  therefore,  if  we  hav.e  another  beast,  not  having  any 
of  the  features  of  the  beast  of  Daniel  7,  we  must  conclude  that 
it  comes  up  outside  of  the  limits  of  their  dominion.  But  they 
ruled  over  the  whole  earth.  Daniel  said  to  Nebuchadnezzar 
that  the  God  of  Heaven  had  given  him  a  kingdom  and  domin- 
ion w^heresoever  the  children  of  men  dwell.  From  Eastern  or 
Central  Asia  to  Africa  and  to  the  Atlantic,  the  dominions  of 
those  beasts  extended.  As  their  dominion  was  worldwide, 
how  can  it  be  that  another  beast  should  rise  up,  but  not  within 
the  bounds  of  their  dominions  ?  It  could  be  possible  only  by 
this  beast  coming  up  in  some  part  of  the  earth  not  included  in 
the  world  as  known  to  the  ancients.  If  it  came  up  on  the  ter- 
ritory of  any  of  the  four  beasts  of  Daniel  7,  we  should  expect 
that  it  would  present  some  of  the  features  of  those  beasts,  some- 
what after  the  fashion  of  the  first  beast ;  but  it  does  not.  Its 
description  is  as  follows : — 

Rev.  13: 11.  "  And  I  beheld  another  beast  coming  up  out  of  the  earth ; 
and  he  had  two  horns  hke  a  lamb,  and  he  spake  as  a  dragon." 

The  beasts  of  Daniel  7  all  rose  out  of  the  sea ;  and  so  did 
the  first  beast  of  Revelation  13.  Waters,  according  to  Rev. 
17: 15,  represent  "  peoples,  and  multitudes,  and  nations,  and 
tongues."  They  were  kingdoms  that  arose  among  the  multi- 
tudes of  people,  and  such  kingdoms  generally  rise  by  means  of 
revolutions  and  strifes.  This  was  indicated  in  Daniel  7  by  the 
striving  of  the  winds  upon  the  sea,  whence  the  four  beasts 
came  up.  But  John  saw  this  beast  coming  up  out  of  the 
earth.  It  was  coming  up  at  the  time  that  the  other  beast  went 
into  captivity,  namely,  in  1798.  It  was  coming  out  of  the 
earth,  as  a  plant  grows,  and  not  by  the  striving  of  the  people. 
These  and  other  facts  point  unmistakably  to  the  power  which 
was  then  growing  up  on  the  newly-discovered  continent  of 


THE  BEAST  WITH  TWO  HORNS. 


THE   BEAST   WITH    TWO   HORNS.  165 

America — the  United  States.  It  did  not  arise  by  overturning 
other  governments,  but  by  improving  wild  forests,  by  con- 
quering the  wilderness.  History  does  not  record  the  rise  and 
growth  and  actions  of  any  nation  or  government  that  perfectly 
fulfills  the  prophetic  description  of  this  beast,  except  the  United 
States. 

It  had  two  horns  like  a  lamb,  and  the  horns  had  no  crowns 
upon  them,  as  was  the  case  with  the  ten  horns  of  the  first 
beast — quite  different  in  appearance  from  the  other.  The 
horns  of  a  lamb  express  both  youthfulness  and  innocence. 
We  have  learned  by  Daniel  7  that  a  horn  may  represent  a 
church  power.  The  following  remarks  on  this  point  are  copied 
from  "Thoughts  on  the  Revelation,"  chap.  13,  p.  567: — 

"  One  of  these  horns  may  therefore  represent  the  civil  republican  power 
of  this  government,  and  the  other  the  Protestant  ecclesiastical.  This  appli- 
cation is  warranted  by  the  facts  already  set  forth  respecting  the  horns  of 
the  other  powers.  For,  (1)  the  two  horns  may  belong  to  one  beast,  and 
denote  a  union  instead  of  division,  as  in  the  case  of  the  ram  in  Daniel  8 ;  (2) 
a  horn  may  denote  a  purely  ecclesiastical  element,  as  the  little  horn  of  Dan- 
iel's fourth  beast;  and  (3)  a  horn  may  denote  the  civil  power  alone,  as  in 
the  case  of  the  first  horn  of  the  Grecian  goat.  On  the  basis  of  these  facts,  we 
have  these  two  elements,  Republicanism  and  Protestantism,  here  united  in 
one  government,  and  represented  by  two  horns  like  the  horns  of  a  lamb. 
And  these  are  nowhere  else  to  be  found ;  nor  have  they  appeared  since  the 
time  when  we  could  consistently  look  for  the  rise  of  the  tw'o-horned  beast, 
in  any  nation  upon  the  face  of  the  earth,  except  our  own.  This  nation  must 
therefore  be  the  power  in  question." 

And  yet  it  will  be  seen  in  the  end  that  it  has  the  same 
nature,  in  some  respects,  as  the  other  beast,  for  "  it  speaks  as  a 
dragon."  This  is  the  climax,  reached  before  the  history  is 
given,  according  to  what  was  pointed  out  as  of  frequent  occur- 
rence in  prophecy. 

Verse  12.  "And  he  exerciseth  all  the  power  of  the  first  beast  before 
him,  and  causeth  the  earth  and  them  which  dwell  therein  to  worship  the 
first  beast,  whose  deadly  wound  was  healed." 

He  exercises  the  power  of  the  first  beast — the  same  in  kind, 
both  civil  and  religious — and  in  his  sight,  as  the  original 
means,  and  as  verse  14  reads.  He  causes  the  earth  and  them 
that  dwell  therein  to  worship  the  first  beast,  whose  deadly 
wound  was  healed. 


166  FROM    EDEN   TO    EDEX. 

This  last  sentence  gives  the  chronology  of  this  heast  to  a 
certainty;  at  least  it  brings  us  down  to  the  present  century. 
The  deadly  wound  was  given  to  the  first  beast  in  1798.  The 
wound  was  healed  when  the  papal  government  w^as  restored, 
and  another  head  created  to  the  Catholic  Church,  as  has  been 
shown.  Pius  VII.  was  elected  in  1800.  When  the  deadly 
wound  was  given,  the  second  beast  was  seen  coming  up  from 
the  earth.  And  all  the  work  described  in  the  life  of  this  beast, 
comes  down  this  side  of  1800  a.  d. 

One  of  the  most  interesting  declarations  of  this  prophecy  is 
found  in  the  words — "  and  causeth  the  earth  and  them  that 
dwell  therein  to  worship  the  first  beast."  And  it  is  one  of  the 
most  easily  identified.  Not  only  them  that  dwell  in  the  earth, 
but  the  earth  itself,  is  caused  to  worship  the  first  beast.  Tlie^ 
expression  is  so  unusual  that  there  can  be  no  mistaking  the 
fulfillment  when  it  is  once  pointed  out.  But  w^e  shall  pass  by 
the  interpretation  of  this  point  until  we  come  to  another  branch 
of  the  subject. 

Verse  13.  "And  he  doeth  great  wonders,  so  that  he  maketh  fire  come 
down  from  heaven  on  the  earth  in  the  sight  of  men." 

Verse  14.  "And  deceiveth  them  that  dwell  on  the  earth  by  the  means  of 
those  miracles  which  he  had  power  to  do  in  the  sight  of  the  beast ;  saying  to 
them  that  dwell  on  the  earth,  that  they  should  make  an  image  to  the  beast, 
which  had  the  wound  by  a  sword,  and  did  live." 

It  has  been  assumed,  with  little  consideration,  that  these 
wonders  are  manifested  in  the  wonderful  inventions  and 
improvements  in  these  last  days.  That  these  are  times  of 
great  improvements  and  inventions,  none  can  deny.  Let  the 
reader  imagine  that  the  world  were  suddenly  placed  exactly 
where  it  was  threescore  years  ago,  and  how  could  people  live? 
Limited  steam  navigation,  no  railroads,  no  telegraphs,  no  tele- 
phones, not  even  the  common  friction  match,  and  hundreds  of 
other  common  necessaries  of  life,  which  were  not  known  a  hun- 
dred years  ago.  The  middle-aged  of  the  present  generation 
have  not  the  remotest  idea  how  people  plodded  along  at  the 
beginning  of  this  century.  If  they  w^ere  suddenly  transported 
to  the  likeness  of  a  hundred  years  ago,  they  would  behold  a 
world  that  they  could  neither  recognize  nor  understand.    But 


THE   BEAST   WITH    TWO    HORNS.  167 

all  this  has  nothing  to  do  with  this  prophecy.  The  proph- 
ecy presents  miracles  designed  to  deceive,  and  the  deception 
has  for  its  object  false  worship.  Nothing  which  is  mechanical 
or  scientific  can  be  called  a  miracle.  Others  have  applied  this 
prophecy  to  the  papacy  itself,  and  said  that  the  priests  have 
always  maintained  their  ascendency  over  the  people  by  pre- 
tending to  work  miracles,  and  thus  deceiving  them.  But  the 
prophecy  does  not  admit  of  such  an  interpretation;  it  does  not 
say  that  the  beast  deceived  them  that  dwell  upon  the  earth  by 
pretending  to  work  miracles,  but  he  deceived  them  by  means 
of  those  miracles  which  he  had  power  to  do.  They  are  workings 
with  power,  intended  to  deceive,  and  to  turn  people  away  from 
the  true  worship  of  God.  As  it  is  said  again  in  this  book  of 
Revelation,  "  For  they  are  the  spirits  of  demons,  working  mir- 
acles." Rev.  16 :  15.  The  Saviour  prophesied  of  the  same,  when, 
speaking  of  the  days  when  his  second  coming  is  near,  he 
said: — 

"  For  there  shall  arise  false  Christs,  and  false  prophets,  and  shall  show 
great  signs  and  wonders ;  insomuch  that,  if  it  were  possible,  they  shall 
deceive  the  very  elect."    Matt.  24 :  24. 

These  wonder-workings  are  not  strange  in  these  days. 
Spirit  communications,  or  spirit  manifestations,  as  they  have 
been  called,  are  well  known  throughout  the  world,  in  this  cent- 
ury, and  especially  for  the  last  forty  years,  during  which  time 
they  have  become  prevalent  everywhere.  Such  things  have 
always  existed,  but  they  have  shown  themselves  with  unusual 
prominence  at  certain  times.  When  God  was  about  to  deliver 
his  people  from  the  bondage  of  Egypt,  the  magicians  came  for- 
ward with  their  enchantments  to  resist  the  message  of  the  Lord 
to  the  king,  and  to  counterfeit  the  miracles  wrought  through 
Moses  and  Aaron.  See  Ex.  7:10-12,  etc.  Again,  when  the 
Son  of  God  appeared  on  this  earth,  the  spirits  of  demons  were 
busily  working,  possessing  the  minds  of  the  people,  and  oppos- 
ing the  truth.  The  Saviour  gave  his  disciples  power  over 
unclean  spirits,  and  told  them  to  cast  out  demons;  and  they 
reported  that  the  spirits  were  subject  to  them  in  this  name. 
Matt.  10:1-8;  Luke  10: 17-20.     And  Paul  said  that  in  the  last 


168  FROM    EDEN    TO    EDEN. 

days  there  would  be  deceivers  resisting  the  truth  as  Jannes  and 
Jambres  withstood  Moses.  2  Tim.  3:1-9.  And  again,  in  dis- 
coursing of  the  second  coming  of  Christ,  he  said: — 

"Whose  coming  is  after  the  working  of  Satan  with  all  power  and  signs 
and  lying  wonders,  and  with  all  deceivableness  of  unrighteousness  in  them 
that  perish."    2  Thess.  2  : 9, 10. 

It  is  a  fact  that  these  modern  wonders,  these  spirit  mani- 
festations, first  revealed  themselves  in  the  United  States,  in  the 
western  part  of  the  State  of  New  York.  And  it  has  been 
through  American  mediums  that  they  have  gone  to  every 
quarter  of  the  globe.  There  are  some  who  yet  insist  that  there 
is  no  reality  in  these  professed  manifestations ;  that  they  are 
mere  deceptions.  That  they  are  deceitful  and  deceiving,  we 
have  no  doubt;  neither  have  we  any  doubt  that  there  is 
reality  in  them.  And  they  who  deny  their  reality,  who  deny 
that  there  is  power  and  intelligence  in  them  above  that  of  the 
mediums,  cannot  have  examined  the  subject  with  much  care. 
Some  of  the  most  painstaking  students,  men  of  the  highest 
scientific  attainments,  have  spent  months  and  even  years  put- 
ting them  to  the  severest  tests,  and  have  declared,  as  the  result 
of  their  inquiries,  that  they  were  not  produced  by  any  means 
within  human  control.  In  other  words,  they  confess  that  they 
are  superhuman,  supernatural,  or  truly  miraculous. 

At  the  first,  Spiritualism  appeared,  as  it  is  in  fact,  an  anti- 
christian  system,  commending  itself  solely  by  its  physical 
manifestations.  By  this  means  it  attracted  attention,  and 
though  it  reviled  the  Bible  and  Christianity,  and  blasphemed 
the  name  of  God  and  of  Christ,  it  convinced  the  multitude  that 
there  was  power  in  it,  and  thousands  were  turned  away  from 
the  truth  of  God  to  accept  its  silly  fables.  That  the  world  was 
ripe  for  the  deception  is  proved  by  the  fact  that,  in  a  few  years, 
its  believers  and  adherents  were  numbered  by  millions. 

It  has  been  remarked  that  these  miracles  are  deceitful,  and 
were  intended  to  lead  the  people  to  embrace  a  false  system  of 
worship.  But  the  question  would  constantly  arise  in  many 
minds.  How  can  that  lead  to  a  false  system  of  worship  which  is 
so  openly  irreligious  ;  which  reviles  all  that  is  esteemed  sacred 


THE    BEAST    WITH    TWO   HORNS.  169 

by  religious  people  ?  To  some,  and  for  a  time,  this  seemed  a 
problem  too  difficult  to  be  solved.  But  the  advocates  of  Spirit- 
ualism have  themselves  given  the  solution.  They  determined 
that  their  course  was  impolitic ;  that,  instead  of  trying  to  de- 
stroy the  Bible  and  Christianity,  it  would  prove  to  their  ad- 
vantage to  uphold  them,  and  to  turn  their  testimony  to  the 
benefit  of  their  system.  The  foundation  of  Spiritualism  is  the 
doctrine  of  the  immortality  of  the  soul.  And  as  nearly  all  pro- 
fessed Christians  regard  that  as  one  of  the  leading  doctrines  of 
Revelation,  and  inasmuch  as  they  had  no  direct  proof  for  it 
in  the  Scriptures,  and  Spiritualism  proposed  to  demonstrate 
that  it  is  true,  it  was  easy  to  foresee  that  a  compromise  be- 
tween the  parties  would  not  be  difficult  to  effect.  And  the 
consequence  is  just  what  was  anticipated.  Tens  and  hundreds 
of  thousands  of  members  of  all  the  leading  denominations, 
who  would  yet  be  unwilling  to  be  known  as  Spiritualists,  are 
following  it.  Many  hold  social  circles,  where  neighbors  meet 
to  converse  with  their  supposed  friends,  and  where  mediums 
are  developed.  These  parties  suppose  that  their  conduct  is  in- 
nocent ;  but  they  do  not  consult  the  word  of  God  in  regard  to 
the  nature  of  Spiritualism.  They  take  it  for  granted  that  it  is 
the  spirits  of  their  lost  friends  with  whom  they  hold  converse, 
and  are  unwilling  to  be  aroused  from  their  delusion.  If  they 
would  turn  to  the  Bible  they  would  learn  better. 

This  work  is  well  characterized  by  the  prophet  of  God,  in 
these  words : — 

"And  when  they  shall  say  unto  you,  Seek  unto  them  that  have  familiar 
spirits,  and  unto  wizards  that  peep,  and  that  mutter;  should  not  a  people 
seek  unto  their  God?  for  the  living  to  th6  dead?  To  the  law  and  to  the 
testimony;  if  they  speak  not  according  to  this  word,  it  is  because  there  is 
no  light  in  them."    Isa.  8 :  19,  20. 

Shall  men  turn  away  from  the  word  of  God,  to  seek  knowl- 
edge of  the  dead?  Shall  a  living  man  go  to  inquire  of  the 
dead  ?  That  is  done  in  these  days,  but  the  Scriptures  utterly 
condemn  the  practice.  Thus  the  Lord  said  to  the  children  of 
Israel : — 

"  There  shall  not  be  found  among  you  anyone  that  maketh  his  son  or  his 
daughter  to  pass  through  the  fire,  or  that  useth  divination,  or  an  observer 


170  FROM    EDEN    TO    EDEN. 

of  times,  or  an  enchanter,  or  a  witch,  or  a  charmer,  or  a  consulter  with  fa- 
miliar spirits,  or  a  wizard,  or  a  necromancer."    Deut.  18: 10,  11. 

A  necromancer,  literally,  and  as  the  original  plainly  reads^ 
is  one  who  inquires  of  the  dead.  The  Lord  said  to  his  people 
that  they  should  not  learn  to  do  after  the  abominations  of  the 
nations  that  dwell  in  the  land  of  Canaan.  He  then  enumer- 
ated the  prohibited  works,  as  here  quoted,  and  added : — 

"  For  all  that  do  these  things  are  an  abomination  unto  the  Lord  ;  and 
because  of  these  abominations  the  Lord  thy  God  doth  drive  them  out  from 
before  thee."    Verse  12. 

The  Lord  declares  that  inquiring  of  the  dead  is  an  abom- 
ination in  his  sight;  but  this  practice  is  the  very  life  and  front 
of  Spiritualism.  But  it  has  been  argued  that  this  law  was  for 
Israel,  and  for  no  other  people,  and  cannot  bind  us.  But 
mark  this :  The  Lord  did  not  say  that  these  things  were  the 
abominations  of  Israel.  They  were  the  abominable  practices 
of  the  nations  in  Canaan,  whom  the  Lord  drove  out  before 
Israel.  And  he  said  it  was  because  of  these  wicked  practices 
that  he  destroyed  them  out  of  the  land.  "For,"  said  he,  "all 
that  do  these  things  are  an  abomination  to  the  Lord."  And 
the  folly  as  well  as  the  wickedness  of  this  practice  is  shown  in 
the  Bible,  which  plainly  declares  that  "the  dead  know  not 
anything."    Eccl.  9 : 5. 

But  one  replies :  If  the  dead  know  not  anything,  as,  indeed, 
the  Bible  plainly  says,  what  can  be  the  harm  of  inquiring  of 
them,  seeing  they  cannot  hear  or  know  what  is  said  ?  But  the 
facts  of  Spiritualism  abundantly  prove  that  somebody  or  some- 
thing hears  and  answers  the  inquiries.  The  scripture  under 
investigation  (Rev.  13 :  13,  14)  says  that  these  miracles  are 
wrought  to  deceive;  and  one  part  of  the  deception  is  this,  that 
the  spirits  consulted  profess  to  be  our  dead  friends,  when  they 
are  not.  God  has  stored  the  treasures  of  knowledge  in  his 
word — in  the  law  and  in  the  testimony.  They  who  neglect 
this  word,  and  seek  knowledge  from  forbidden  sources,  must 
expect  to  be  deceived.  Jesus,  speaking  of  the  last  days,  the 
days  preceding  his  second  coming,  says: — 

"  There  shall  arise  false  Christs,  and  false  prophets,  and  shall  show  great 


THE    BEAST    WITH    TWO    HORNS.  171 

signs  and  wonders ;  insomuch  that,  if  it  were  possible,  they  shall  deceive 
the  very  elect."    Matt.  24 :  24. 

They  profess  to  be  Christs,  sent  of  God;  but  they  are  not. 
They  profess  to  be  prophets,  commissioned  of  God  to  speak  to 
the  world,  and  to  instruct  mankind  concerning  the  future,  but 
they  are  not.  They  are  living  spirits,  the  angels  of  the  adver- 
sary, Satan.     Compare  Matt.  25:41;  2  Peter  2:4;  Jude  6. 

But  again  it  is  asked,  How  can  we  be  deceived  ?  We  have 
heard  the  familiar  tones  of  the  voices  of  our  friends,  and  some 
have  beheld  their  very  faces.  They  must  be  what  they  profess 
to  be. 

But  this  reasoning  is  not  good.  All  Spiritualists  confess 
that  spirits  have  not  material  forms  nor  visible  faces.  They 
say  that  these  are  materialized  for  the  occasion.  And  if  they 
have  power  to  assume  forms  which  do  not  properly  belong  to 
the  nature  of  a  spirit,  they  can  certainly  assume  one  form  as 
readily  as  another,  and  can  personate  whom  they  will.  And 
that  they  do  so  we  are  well  assured.  The  apostle  says  that 
Satan  is  transformed  into  an  angel  of  light.  And  if  he  can  as- 
sume the  form  and  appearance  of  an  angel  of  light,  it  is  no 
marvel  that  his  ministers  profess  to  be  the  ministers  of  right- 
eousness; that  his  angels  assume  to  be  Christs  and  prophets. 
2  Cor.  11:14,15. 

Now  it  is  a  fact  clearly  taught  by  Jesus  and  his  holy  apos- 
tles, that  wicked  spirits,  professing  to  be  sent  of  God  to  en- 
lighten the  world,  will  work  signs  and  wonders  to  deceive. 
They  profess  to  be  the  spirits  of  the  dead,  but  the  Bible  says 
that  the  dead  know  not  anything,  and  therefore  they  cannot 
communicate  with  us.  What,  then,  are  these  spirits  in  fact  ? 
On  this  the  divine  word  informs  us : — 

"For  they  are  the  spirits  of  devils  [Greek,  demons],  working  miracles, 
which  go  forth  unto  the  kings  of  the  earth  and  of  the  whole  world,  to  gather 
them  to  the  battle  of  that  great  day  of  God  Almighty."    Eev.  16 :  14. 

And  just  at  this  time  Jesus  says :  "  Behold,  I  come  as  a 
thief.     Blessed  is  he  that  watcheth."    Verse  15. 

Spiritualism  is  built  upon  the  assumption  that  man  is 
immortal  in  his  nature,  which  is  contrary  to  the  Scriptures. 


172  FROM    EDEN    TO    EDEN. 

In  Eom.  2  :  7  we  are  told  that  if  we  would  have  immortality  we 
must  seek  for  it;  and  2  Tim.  1 :  10  informs  us  that  Jesus  Christ 
our  Saviour  has  brought  life  and  immortality  to  light  through 
the  gospel.  In  1  Cor.  15:51-54,  we  learn  that  immortality  will 
be  put  on  by  the  saints  in  the  resurrection.  In  this  present 
state  man  is  mortal,  corruptible.  Rom.  1 :  23.  The  Scriptures 
do  not  say,  in  any  manner,  that  man  is  immortal  in  his  present 
state;  they  do  not  speak  of  the  finally  wicked,  the  lost,  as  ever 
becoming  immortal,  because  they  fail  to  seek  for  immortality 
where  it  can  only  be  found, — in  the  gospel  of  Christ.  In  the 
resurrection  the  righteous  put  on  immortality ;  but  again  the 
apostle  writes: — 

"  He  that  soweth  to  his  flesh  shall  of  the  flesh  reap  corruption ;  but  he 
that  soweth  to  the  Spirit  shall  of  the  Spirit  reap  life  everlasting."    Gal.  6 : 8. 

In  the  beginning,  as  we  have  before  noticed,  when  man  was 
created,  he  was  placed  on  probation.  Life  and  death  were  set 
before  him,  and  he  was  a  probationer  for  life.  But  he  sinned? 
and  was  shut  away  from  the  tree  of  life,  lest  he  should  eat  and 
live  forever  in  sin.  Gen.  3  :  22-24.  But  God  had  regard  to  the 
work  of  his  own  hands,  and  would  not  leave  him  to  perish 
utterly.  He  provided  a  way,  through  the  seed  of  the  woman, 
to  recover  man  from  the  ruin  that  he  had  brought  upon  him- 
self. "  God  so  loved  the  world,  that  he  gave  his  only  begotten 
Son,  that  whosoever  believeth  in  him  should  not  perish,  but 
have  everlasting  life."  John  3 :  16.  Jesus,  our  only  Redeemer, 
said :  *'  My  sheep  hear  my  voice,  and  I  know  them,  and  they 
follow  me;  and  I  give  unto  them  eternal  life;  and  they  shall 
never  perish,  neither  shall  any  man  pluck  them  out  of  my 
hand."     John  10  :  27,  28. 

Jesus  brought  life  and  immortality  to  light  through  the 
gospel,  because  he  is  the  only  Saviour  from  sin.  Matt.  1 :  21. 
"  The  wages  of  sin  is  death;  but  the  gift  of  God  is  eternal  life 
through  Jesus  Christ  our  Lord."  Rom.  6  :  23.  Wherever  sin 
prevails,  there  death  must  follow.  The  only  w^ay  to  escape  the 
penalty  of  sin,  which  is  death,  is  to  be  saved  from  sin;  and  as 
t/esus  alone  can  save  from  sin,  he  is  the  only  way  of  eternal  life- 
Hence  he  is  called  our  life.  Col.  3 :  4.  And  of  this  the  Father 
bears  most  emphatic  witness  as  follows: — 


THE    BEAST    WITH   TWO    HORNS.  17S 

"  He  that  believeth  not  God  hath  made  him  a  har  ;  because  he  beheveth 
not  the  record  that  God  gave  of  his  Son.  And  this  is  the  record,  that  God 
hath  given  to  us  eternal  Hfe,  and  this  hfe  is  iii  his  Son."    1  John  5  :  10, 11. 

Eternal  life  is  not  in  our  nature.  Adam  did  not  bequeath 
it  to  his  posterity.  By  his  sin  he  was  shut  away  from  the  tree 
of  life,  and  returned  unto  the  ground  out  of  which  he  was 
taken.  And  in  Adam  all  die,  1  Cor.  15 :  22.  Death  has  passed 
upon  all  men.  Rom.  5 :  12.  The  seed  of  the  woman,  the 
second  Adam,  came  to  seek  and  to  save  the  lost.  He  came  to 
bring  life  and  immortality  to  light  in  the  gospel,  and  to  give 
life  to  as  many  as  will  believe  and  follow  him.  John  6 :  40. 
But  we  must  turn  to  him  with  all  our  hearts,  for  Christ  hath 
no  concord  with  Belial ;  he  will  not  divide  honors  with  his  great 
enemy.  To  say  that  we  have  immortality  without  his  gospel, 
is  to  rob  him  of  the  highest  glory  of  his  mission.  To  submit 
to  the  deceptions  of  Satan  and  his  angels,  is  to  reject  the  Sav- 
iour. 

The  result  of  these  wonder- workings  is  just  what  would  be 
expected  from  such  a  deception  as  this  has  proved  to  be.  Satan 
has  always  shown  a  greater  desire  to  pervert  worship  than  to 
destroy  it.  Man  has  a  natural  inclination  to  worship ;  he  has 
also  a  natural  aversion  to  purity  of  heart — to  humility  and 
self-denial.  Therefore  an  effort  of  Satan  to  destroy  worship 
would  meet  with  the  opposition  of  even  the  carnal  heart,  for 
only  the  lowest  tribes  of  earth  have  no  system  of  worship.  But 
perversion  of  worship  is  pleasing  to  the  carnal  mind.  False 
worship  satisfies  the  hardened  conscience,  and  lulls  the  sinner 
to  sleep.     It  is  the  most  fatal  of  all  delusions. 

Rev.  13  :  14  says  that  the  object  of  these  deceitful  miracles 
is  to  induce  them  that  dwell  upon  the  earth  to  make  an  image 
to  the  beast,  which  had  a  wound  by  a  sword  and  did  live.  •  We 
have  seen  that  it  was  the  papacy  that  was  wounded  to  death, 
and  had  its  deadly  wound  healed.  The  papal  church  system 
was  a  worldly  church,  a  State  or  national  church,  a  base  per- 
version of  Christianity. 

We  have  also  seen  that  the  beast  with  two  horns,  where 
these  modern  miracles  took  their  rise,  is  the  United  States  of 


174  FROM    EDEN    TO    EDEN. 

America.  Within  the  dominion  of  this  beast,  an  image  or  hke- 
ness  will  be  made  to  the  first  or  papal  beast.  That  is,  the  govern- 
ment will  be  turned  into  a  State  church  government — a  like- 
ness of  the  religious  system  established  by  Constantine  and  his 
successors  in  the  throne  of  the  Roman  Empire.  So  plainly  is 
this  fact  indicated  by  this  prophecy  that  there  have  been  those 
who  have  preached  and  published,  for  the  last  forty  years,  that 
Church  and  State  would  be  united  in  this  government.  Nay, 
they  even  pointed  out  the  very  religious  questions  that  would 
be  put  forward  to  bring  about  such  a  result.  But  as  there  has 
always  been  a  strong  aversion  to  the  very  name  of  Church  and 
State  in  this  nation,  these  expositors  of  the  prophecy  were 
laughed  to  scorn  for  preaching  that  such  a  state  of  things 
would  ever  be  in  America.  But  now  what  do  we  behold? 
— Some  years  since,  an  organization  was  formed  called  the 
"National  Reform  Association,"  the  object  of  which  is  to  nation- 
alize Christianity,  or  what  they  may  call  Christianity;  for,  as  a 
matter  of  fact,  there  can  be  no  national  Christianity  in  any 
nation  in  a  wicked  world.  Christianity  is  a  matter  of  con- 
science. The  moment  it  is  put  under  restraint  of  civil  law  it 
becomes  a  worldly  religion,  and  ceases  to  be  Christianity.  We 
do  not  mean  that  there  can  be  no  Christians  under  legalized  re- 
ligion; for  individual  Christians  can  live  under  unfavorable 
conditions.  But  just  as  far  as  an  individual's  religion  is  gov- 
erned and  moulded  by  civil  law,  just  so  far  it  is  worldly,  and 
not  heavenly — not  the  religion  of  Christ.  Over  the  conscience 
no  government  can  hold  rightful  control.  The  worst  usurpa- 
tion is  that  of  exercising  power  over  the  consciences  of  men, 
for  it  is  usurping  the  place  of  God ;  it  is  setting  aside  the 
authority  of  the  Most  High. 

This  so-called  National  Reform  Association  has  become 
very  strong  and  influential;  and  it  has  secured  the  interest  of 
the  Woman's  Christian  Temperance  Union, — an  organization 
as  widespread  as  the  nation,  which  has  pledged  its  influence 
towards  secunng  a  religious  amendment  to  the  national  Con- 
stitution, by  means  of  which  such  Christianity  as  the  dominant 
party  may  happen  to  favor,  may  be  enforced  by  law.     When- 


THE   BEAST   WITPI   TWO   HORNS.  175 

ever  this  object  is  accomplished,  and  the  prospects  are  favora- 
ble to  its  speedy  accomplishment,  then  the  United  States  Gov- 
ernment will  have  become  a  perfect  image  of  the  first  beast, 
which  had  the  wound  by  the  sword  and  did  live. 

Verse  15.  "And  he  had  power  to  give  hfe  unto  the  image  of  the 
beast,  that  the  image  of  the  beast  should  both  speak,  and  cause  that  as 
many  as  would  not  worship  the  image  of  the  beast  should  be  killed." 

Here  the  climax  is  reached.  Here  is  where  this  beast 
speaks  like  a  dragon.  But  there  are  preliminary  steps  taken 
before  this  bitterness  of  persecution  is  shown.  Verses  16,  17 
say:— 

"And  he  causeth  all,  both  small  and  great,  rich  and  poor,  free  and 
bond,  to  receive  a  mark  in  their  right  hand,  or  in  their  foreheads;  and  that 
no  man  might  buy  or  sell,  save  he  that  had  the  mark,  or  the  name  of  the 
beast,  or  the  number  of  his  name." 

It  is  a  notable  truth  that  any  government,  however  mild 
and  just  it  may  have  been  before,  becomes  oppressive  and  per- 
secuting as  soon  as  it  unites  the  religious  to  the  civil  power. 
Or,  in  other  words,  all  religion  becomes  oppressive  and  perse- 
cuting when  the  sword  of  power  is  put  into  its  hands.  If  the 
people  do  not  feel  the  oppression,  it  is  because  they  have  suf- 
fered their  religious  convictions  to  fall  to  the  low  level  of  mere 
formalism.  And  lifeless  formality  is  the  natural  product  of 
enforced  religion.  And,  true  to  the  spirit  of  national  religion, 
the  leaders  of  the  movement  above  referred  to,  already  boast 
that  when  they  have  changed  the  form  of  the  American  Gov- 
ernment, none  will  be  considered  bona  fide  citizens,  none  will 
be  eligible  to  offices  of  trust,  except  those  who  subscribe  to  the 
national  faith.  When  the  rights  of  conscience  are  denied,  the 
rights  of  citizenship  are  of  little  worth;  and  when  these  are 
denied,  then  will  this  scripture  be  fulfilled, — no  man  may  buy 
or  sell  save  he  that  worships  the  image  of  the  beast  and  re- 
ceives his  mark. 

The  Scriptures  reveal  this  fact  that  the  conscientious  and 
God-fearing  are  the  very  ones  against  whom  this  persecution 
will  be  directed.  And  so  it  has  always  been  when  the  church 
hasjield  control  of  the  sword  of  power.     Heresy  is  considered 


176  FROM    EDEN   TO    EDEN. 

the  highest  crime.  The  martyrs  of  the  papal  power  were  con- 
sidered the  greatest  criminals  of  the  realm.  None  were  so 
sure  to  be  burned  alive  as  the  heretics.  What  a  burning  shame 
that  in  this  enlightened  age,  with  the  force  of  historical  facts 
to  warn  us,  men  should  seek  to  repeat,  in  the  name  of  Christ, 
such  a  history  by  clothing  religious  bigots  with  the  power  to 
punish  those  who  will  not  subscribe  to  their  particular  creeds. 

We  need  not  think  that  all  the  persecution  will  fall  on  the 
devoted  ones  in  this  land.  Already  the  wheels  of  the  Eefor- 
mation  inaugurated  by  such  men  as  Huss,  Luther,  Melancthon, 
Zwingle,  Calvin,  and  other  valiant  men,  for  the  truth  of  God, 
are  turned  backward.  The  pope  of  Rome  is  recovering  the 
favor  he  lost  in  the  fifteenth  and  sixteenth  centuries,  and  there 
are  none  who  dare  stand  up,  as  did  Huss  and  Luther,  in  de- 
fense of  the  Bible  as  the  only  rule  of  religious  rights. 

But  God,  who  points  out  the  trials  through  which  his  peo- 
ple have  to  pass,  does  not  leave  them  cast  down  with  such  a 
dark  prospect.  Immediately  after  this  revelation  of  the  work- 
ing of  iniquity,  and  the  bitter  persecution  of  the  saints,  the 
prophet  beholds  the  Lamb  standing  on  Mount  Zion,  and  with 
him  a  glorified  company,  who  have  gotten  the  victory,  and  are 
singing  the  song  of  their  redemption.  Rev.  14 : 1-5.  This  is 
not  the  whole  assembly  of  those  who  shall  be  redeemed  of 
Adam's  race;  it  includes  only  those  who  have  passed  through 
the  persecution  just  described.  They  are  not  redeemed  from 
the  graves.  They  are  redeemed  from  among  men, — out  from 
the  generations  of  the  living ;  they  are  they  who  are  alive  and 
remain  unto  the  coming  of  the  Lord  (1  Thess.  4 :  15-17),  as 
will  be  further  shown. 

Nor  does  God  in  his  wisdom  leave  the  vision  here.  He 
does  not  reveal  the  wickedness  of  the  wicked  without  pointing 
out  the  sad  consequences  of  their  actions.  He  not  only  shows 
us  the  triumph  of  the  faithful,  who  refuse  to  worship  the  beast 
and  his  image,  but  he  also  forewarns  of  the  destiny  of  the  per- 
secutors and  of  those  who  are  willingly  deceived  by  their  wiles. 
In  Rev.  14:9-11,  are  the  following  terrible  words  concerning 
the  very  things  we  have  been  considering : — 


THE    BEAST    WITH    TWO   HORNS.  177 

"If  any  man  worship  the  beast  and  his  image,  and  receive  his  mark  in 
his  forehead,  or  in  his  hand,  the  same  shall  drink  of  the  wine  of  the  wrath 
of  God,  which  is  poured  out  without  mixture  into  the  cup  of  his  indigna- 
tion ;  and  he  shall  be  tormented  with  fire  and  brimstone  in  the  presence  of 
the  holy  angels,  and  in  the  presence  of  the  Lamb  ;  and  the  smoke  of  their 
torment  ascendeth  up  for  ever  and  ever;  and  they  have  no  rest  day  nor 
night,  who  worship  the  beast  and  his  image,  and  whosoever  receiveth  the 
mark  of  his  name." 

Attention  is  called  to  the  connection  of  these  awfully  sol- 
emn words. 

1.  The  verse  following  says :  "  Here  is  the  patience  of  the 
saints;  here  are  they  that  keep  «the  commandments  of  God,  and 
the  faith  of  Jesus."  This  shows  that  the  commandments  of 
God,  and  the  faith  of  Jesus,  separate  between  the  saints  and 
those  who  worship  the  beast  and  receive  his  mark.  And  this 
furnishes  a  clue  to  the  understanding  of  the  message,  what  it 
is  to  worship  the  beast,  and  to  receive  his  mark. 

2.  By  verse  14  and  onward,  we  learn  that  the  Son  of  man 
comes  on  a  white  cloud  to  reap  the  harvest  of  the  earth,  im- 
mediately after  this  solemn  warning  is  given.  The  Lord  said 
the  harvest  is  the  end  of  the  world,  and  that  the  Son  of  man 
will  send  forth  his  angels  to  gather  his  elect,  and  they  will  also 
gather  them  that  do  iniquity  to  destroy  them.  Matt.  13 :  39- 
43 ;  24 :  30,  31.  As  we  have  passed  by  the  great  tribulation 
under  papal  Rome ;  have  passed  the  wounding  of  that  power 
in  1798  ;  and  as  we  are  in  the  time  of  the  wonder-working  of 
the  second  beast,  when  the  elements  are  in  motion  to  bring  the 
world  under  further  deception,  even  to  the  making  of  an  image 
to  the  beast,  and  receiving  of  his  mark,  now  is  the  time  to  heed 
this  warning,  for  now  we  are  in  the  last  days,  when  the  Son  of 
man  is  near  to  come  to  reap  the  harvest  of  the  earth. 

3.  By  verse  9  we  learn  that  the  solemn  warning  message, 
quoted  above,  is  given  by  "theihird  angel."  Two  angels  pre- 
cede this  one,  the  first  one  (verses  6,  7)  declaring  that  the  hour 
of  God's  judgment  is  come.  These  important  truths  must  be 
noticed,  that  we  may  understand  our  relation  to  the  perils  of 
the  last  days,  and  that  we  may  perfectly  understand  the  solemn 
warning  that  God  in  mercy  has  sent  to  this  generation. 

12 


CHA^TE^il    JlJV 


THE   HOUR   OF  JUDGMENT. 

In  his  sermon  at  Athens,  the  apostle  Paul  said  that  God 

"hath  appointed  a  day,  in  the  which  he  will  judge  the  world  in 

righteousness  by  that  man  whom   he  hath  ordained."     Acts 

17 :  31.     According  to  this,  there  was  a  time  appointed  for  the 

judgment, — a  definite  day  when  it  would  come.     In  Rev.  14:6, 

7,  the  hour  of  judgment  is  announced  by  an  angel,  of  whom 

the  prophet  thus  speaks: — 

"And  I  saw  another  angel  fly  in  the  midst  of  heaven,  having  the  ever- 
lasting gospel  to  preach  unto  them  that  dwell  on  the  earth,  and  to  every 
nation,  and  kindred,  and  tongue,  and  people,  saying  with  a  loud  voice,  Fear 
God,  and  give  glory  to  him ;  for  the  hour  of  his  judgment  is  come;  and  wor- 
ship him  that  made  heaven,  and  earth,  and  the  sea,  and  the  fountains  of 
waters." 

In  regard  to  this,  we  notice: — 

1.  The  importance  of  the  message.  It  is  called  the  ever- 
lasting gospel.  Being  a  part  of  the  gospel,  whenever  it  is  given 
it  must  be  heeded.  But  it  has  been  asked,  How  can  a  procla- 
mation of  the  judgment  be  any  part  of  the  gospel?  To  this  we 
offer  two  answers:  1.  Every  dispensation  of  God  is  gracious 
toward  his  people.  But  that  which  is  gracious  to  the  right- 
eous may  be  everlasting  ruin  to  the  wicked.  The  Scripture 
says  that  when  Noah  and  his  family  went  into  the  ark,  "  the 
Lord  shut  him  in."  Gen.  7:16.  This  assured  the  perfect 
safety  of  Noah;  but  when  the  Lord  shut  him  in,  by  the  same 
act  he  shut  all  the  others  out.  The  psalmist  praised  him  who 
"  overthrew  Pharoah  and  his  host  in  the  Red  Sea;  for  his  mercy 
endureth  forever."  Ps.  136 :  15.  It  was  no  mercy  to  Pharaoh 
and  his  host;  they  had  forfeited  the  mercy  of  God.  But  it  was 
mercy  to  the  Lord's  people;  it  was  necessary  to  rescue  them,  if 
(178) 


THE    HOUR    OF    JUDGMENT.  179 

their  enemies  were  destroyed.  And  so,  without  the  judgment, 
God's  people  would  never  receive  their  reward.  2.  The  ques- 
tion is  more  fully  answered  by  showing  the  order  and  nature 
of  the  judgment.  It  is  in  truth  a  part  of  the  gospel — necessary 
to  the  perfect  fulfillment  of  the  purposes  and  promises  of  God. 
The  gospel  is  revealed  in  Isa.  61:1,2.  These  verses  read  as 
follows: — 

"  The  Spirit  of  the  Lord  God  is  upon  me ;  because  the  Lord  hath 
anointed  me  to  preach  good  tidings  unto  the  meek ;  he  hath  sent  me  to 
bind  up  the  broken-hearted,  to  proclaim  liberty  to  the  captives,  and  the 
opening  of  the  prison  to  them  that  are  bound  ;  to  proclaim  the  acceptable 
year  of  the  Lord,  and  the  day  of  vengeance  of  our  God ;  to  comfort  all  that 
mourn." 

In  Luke  4:16-21,  we  read  that  Jesus  came  to  Nazareth, 
"  and  as  his  custom  was,  he  went  into  the  synagogue  on 
the  Sabbath-day,  and  stood  up  for  to  read."  Opening  the 
book  of  Isaiah,  he  began  to  read  chapter  61,  as  quoted  above, 
and  read  as  far  as  to  this  sentence,  "  to  proclaim  the  acceptable 
year  of  the  Lord,"  and  there  abruptly  stopped.  Had  he  read 
the  next  sentence, — "  and  the  day  of  vengeance  of  our  God," — 
he  could  not  have  said,  as  he  did  in  verse  21,  "  This  day  is  this 
scripture  fulfilled  in  your  ears,"  because  the  time  had  not  yet 
come  to  proclaim  the  judgment.  But  by  this  we  learn  that 
the  proclamation  of  the  judgment  is  a  part  of  the  gospel — but 
a  part  that  was  not  yet  fulfilled  in  the  time  of  our  Saviour's 
preaching.  The  apostles  of  the  Lord  took  up  the  proclamation 
just  as  he  gave  it  at  Nazareth.  Paul  said,  "  Behold,  now  is  the 
accepted  time;  behold,  now  is  the  day  of  salvation."  2  Cor.  6 : 2. 
But  to  Felix  he  reasoned  of  righteousness,  temperance,  and 
judgment  to  come — not  is  come.  Acts  24:25.  The  preaching 
of  the  hour  of  judgment  is  come,  was  necessarily  reserved  to 
the  last  days,  when  the  coming  of  Christ  is  near. 

It  has  been  seen,  by  the  prophecy  of  the  beast  with  two 
horns  (Rev.  13 :  ll-18),that  we  are  in  the  last  days,  and  that 
the  last  message,  given  just  before  Christ  comes  to  reap  the  har- 
vest of  the  earth,  is  based  on  the  facts  that  are  now  transpiring. 
The  question  then  naturally  arises,  Has  the  first  message,  of 
Rev.  14:6,  7,  been  given?    Has  a  proclamation  been  made  to 


180  FROM    EDEN   TO    EDEN. 

the  world  of  the  nature  of  this  judgment-hour  cry.  It  surely 
has;  a  message  in  this  very  language  was  proclaimed  to  all 
the  world  between  the  years  1836  and  1844.  It  was  very  ex- 
tensively preached  in  Europe  and  America,  and  also  in  Asia. 
Publications  were  sent  to  every  missionary  station  on  the  globe. 
Those  who  preached  it  fully  believed  that  it  was  a  precursor 
of  the  coming  of  the  Lord,  as  it  really  was.  Yet  they  did  not 
understand  the  nature  of  the  messages  connected  with  it,  and 
immediately  following  it. 

This  message  of  Rev.  14 : 6,  7  is  a  message  of  time.  It  was 
preached  as  a  message  of  time  by  those  who  proclaimed  it.  It 
is  true,  they  overlooked  the  connection,  and  were  therefore 
mistaken  in  the  events  that  should  succeed  their  work.  But 
that  mistake  was  altogether  owing  to  the  fact  that  they  had 
wrong  views  of  the  nature  of  the  judgment  itself — the  very 
same  views  that  are  even  now  held  by  the  great  majority  of  Bible 
readers.  It  is  generally  believed  that  the  judgment  does  not 
take  place  until  the  Lord  comes.  But  a  reading  of  this  chap- 
ter must  convince  everyone  that  that  idea  is  not  correct.  Four 
events  are  presented  in  this  chapter,  which  stand  in  this  order: 
1.  The  declaration  that  the  judgment  is  come.  2.  The  cry 
that  Babylon  is  fallen.  3.  The  warning  against  the  worship 
of  the  beast  and  his  image,  called  the  Third  Angel's  Message. 
4.  The  coming  of  the  Lord  to  reap  the  harvest  of  the  earth. 
This  shows  that  the  judgment  comes  while  men  are  yet  here 
on  probation,  and  that  the  proclamation  of  its  coming  must  be 
made  before  time  closes,  that  men  may  prepare  for  the  time  when 
Jesus  shall  close  his  priestly  work  of  intercession.  The  com- 
mon view  that  the  judgment  cannot  begin  until  after  Christ 
comes  is  certainly  incorrect. 

In  1  Cor.  15 :  42-54,  it  is  shown  that  the  righteous  are 
immortalized  in  the  resurrection.  They  are  raised  incorrupti- 
ble, glorified.  In  the  very  event  of  the  resurrection,  at  the 
sounding  of  the  trump  of  God,  the  change  from  mortal  to 
immortal  takes  place,  in  a  moment,  in  the  twinkling  of  an  eye. 
This  refers  to  the  righteous,  for  they  alone  have  part  in  the 
first  resurrection.     Rev.  20 :  4-6  says  the  blessed  and  holy  have 


THE   HOUR   OF  JUDGMENT.  181 

part  in  the  first  resurrection ;  but  the  rest  of  the  dead  will  not 
live  again  for  the  space  of  a  thousand  years.  Now,  inasmuch 
as  the  gift  of  God  through  Christ  is  eternal  life,  and  Jesus 
brought  immortality  to  light  through  the  gospel,  it  is  absurd 
to  suppose  that  these  blessings  will  be  conferred  before  the 
judgment.  It  is  surely  absurd  to  suppose  that  the  great 
boon  of  immortality  and  eternal  life  would  be  conferred  on  the 
saints  of  God,  and  that  afterward  they  should  stand  to  be 
judged.  Again,  Christ  is  specially  the  advocate  of  his  people, 
and  it  is  unreasonable  to  suppose  that  he  would  cease  his  work 
as  an  advocate,  an  intercessor,  a  priest,  before  the  decision  of  the 
judgment  was  rendered,  and  leave  them  to  pass  through  the 
ordeal  of  that  awful  event  without  a  priest,  without  an  advocate. 
Revelation  14  proves  clearly  that  the  judgment  precedes  the 
coming  of  Christ  and  the  resurrection;  and  the  resurrection  of 
the  righteous  to  glory  and  immortality  is  proof  that  the  judg- 
ment has  been  fully  decided  in  their  favor,  while  the  fact  that 
the  rest  of  the  dead  remain  in  their  graves  during  the  one 
thousand  j^ears,  the  fact  that  they  are  not  raised  when  the 
righteous  are,  is  sufficient  proof  that  their  cases  have  been 
decided  against  them.  They  have  already  been  counted  un- 
worthy of  eternal  life,  and  will  be  raised  to  the  resurrection  of 
damnation  to  suffer  the  second  death. 

This  again  is  strongly  confirmed  by  Rev.  22 :  11,  12.  At  a 
certain  time  the  Saviour  will  proclaim: — 

"  He  that  is  unjust,  let  him  be  unjust  still ;  and  he  which  is  filthy,  let  • 
him  be  filthy  still ;  and  he  that  is  righteous,  let  him  be  righteous  still;  and 
he  that  is  holy,  let  him  be  holy  still.    And,  behold,  I  come  quickly ;  and  my 
reward  is  with  me,  to  give  every  man  according  as  his  work  shall  be." 

This  gives  the  same  order;  every  case  is  decided  and  fixed 
before  the  Lord  Jesus  comes  to  reward  everyone  according  to 
his  work.  As  far  as  the  righteous  are  concerned,  the  judgment 
is  fully  completed  before  the  Lord  comes.  But  not  so  with  the 
wicked;  they  are  rejected  as  being  unworthy  of  eternal  life; 
but  what  shall  be  the  measure  of  the  punishment  of  each  indi- 
vidual— whether  with  few  or  many  stripes — will  be  decided  by 
Christ  and  the  saints,  during  the  thousand  years  in  which  the 


182  FROM    EDEN    TO    EDEN. 

unrighteous  remain  in  the  graves.     Compare  Rev.  20 :  2-6;  1 
Cor.  4:5;  6:1-3. 

2.  The  nature  of  the  judgment  shows  that  it  is  a  part  of  the 
work  of  the  gospel.  In  approaching  this  subject,  we  shall  have 
to  examine  the  question  of  the  time  on  which  the  proclamation 
rests.  This  is  a  matter  of  prophecy  in  Daniel  8.  It  has  been 
shown  that  chapters  2  and  3  of  this  propliecy  are  specially  given 
to  the  outlines  of  the  world,  as  presented  under  four  great 
kingdoms,  Babylon,  Medo-Persia,  Greece,  and  Rome.  Of  the 
fourth  or  Roman  Kingdom  chapter  2  :  40  says: — 

"And  the  fourth  kingdom  shall  be  strong  as  iron;  forasmuch  as  iron 
breaketh  in  pieces  and  subdueth  all  tilings;  and  as  iron  that  breaketh  all 
these,  shall  it  break  in  pieces  and  bruise." 

In  chapter  7 :  7  the  same  power  is  thus  described: — 

"  Behold  a  fourth  beast,  dreadful  and  terrible,  and  strong  exceedingly ; 
and  it  had  great  iron  teeth;  it  devoured  and  brake  in  pieces,  and  stamped 
the  residue  with  the  feet  of  it." 

As  before  remarked,  the  first,  Babylon,  was  the  most  glorious, 
and  the  fourth,  Rome,  was  the  strongest,  even  strong  exceed- 
ingly. In  chapter  8  is  another  vision  of  the  kingdoms,  begin- 
ning with  the  Modes  and  Persians.  This  kingdom  has  the 
symbol  of  a  ram,  while  the  Grecian  is  represented  by  a  goat, 
which  had  a  notable  horn  between  his  eyes,  which  was  the  first 
king — Alexander.     The  prophecy  says: — 

"When  he  was  strong,  the  great  horn  was  broken  ;  and  for  it  came  up 
four  notable  ones  toward  the  four  winds  of  heaven .  And  out  of  one  of 
them  came  forth  a  little  horn,  which  waxed  exceeding  great."    Verses  8,  9. 

In  the  interpretation  it  is  said : — 

"  The  ram  which  thou  sawest  having  two  horns  are  the  kings  of  Media 
and  Persia.  And  the  rough  goat  is  the  king  of  Grecia ;  and  the  great  hjorn 
that  is  between  his  ej-es  is  the  first  king.  Now  that  being  broken,  whereas 
four  stood  up  for  it,  four  kingdoms  shall  stand  up  out  of  the  nation,  but  not 
in  his  power."    Verses  20-22. 

Out  of  that  kingdom  stood  up  these  four  kingdoms :  Egypt, 
Syria,  Asia  Minor,  and  Greece  or  Macedon.  The  prophecy 
says  that  out  of  one  of  them  came  forth  a  little  horn  that 
waxed  exceeding  great.  Out  of  the  last-named  of  the  above 
four,  the  Macedonian   division,  arose  the   Roman  Kingdom, 


THE   HOUR   OF   JUDGMENT.  183 

small  in  its  beginning,  not  counted  among  the  divisions  of  the 

empire,  but  it  became  exceeding  great,  just  as  was  said  of  it  in 

chapters  2  and  7.     No  other  kingdom  but  the  Roman  could 

possibly  fulfill   this  prophecy.     But  there   is  this   difference 

between  the  little  horn  of  chapter  7  and  the  little  horn  of 

chapter  8.     The  former  represented  papal   Rome,  while  the 

latter  was  Rome  in  its  entire  history,  in  both  the  pagan  and 

papal  forms.    This  power  magnified  itself,  not  only  against  the 

host  of  Heaven,  but  against  the  Prince  of  the  host.     It  cast 

down  the  truth  to  the  ground,  and  practised,  and  prospered. 

Verses  10-12.     The  prophet  heard  a  holy  one  ask  another  how 

long  should  be  the  vision,  to  give  the  sanctuary  and  the  host  to 

be  trodden  under  foot.     The  answer  was  returned  to  Daniel, 

thus : — 

"And  he  said  unto  me,  Unto  two  thousand  and  three  hundred  days; 
then  shall  the  sanctuary  be  cleansed."    Dan.  8  :  14. 

The  truth  concerning  the  cleansing  of  the  sanctuary  is  the 
solution  of  this  whole  matter.  This  we  find  fully  explained  in 
the  books  of  Exodus  and  Leviticus.  To  make  this  clear  to  the 
reader,  we  shall  have  to  refer  again  to  the  work  of  the  sanctuary. 
In  Exodus  25  the  Lord  commanded  Moses  to  take  an  offering 
of  the  children  of  Israel:  "And  let  them  make  me  a  sanctuary; 
that  I  may  dwell  among  them."  Verse  8.  It  is  not  necessary 
that  a  full  description  of  the  sanctuary  be  here  given.  It  was  a 
tabernacle  of  two  rooms;  the  first  had  in  it  the  seven  golden 
candlesticks,  the  table  of  show-bread,  and  the  golden  altar  of 
incense.  In  this  room  called  the  holy,  the  priests  ministered 
daily.  In  the  inner  apartment,  called  the  most  holy,  was  the 
ark  containing  the  two  tables  of  stone,  on  which  were  written 
the  ten  commandments.  The  covering  of  the  ark  was  called 
the  mercy -seat,  upon  which  were  the  golden  cherubim.  The 
Lord  commanded  Moses,  saying: — 

"And  thou  shalt  put  the  mercy-seat  above  upon  the  ark ;  and  in  the  ark 
thou  shalt  put  the  testimony  that  I  shall  give  thee.  And  there  I  will  meet 
with  thee,  and  I  will  commune  with  thee  from  above  the  mercy-seat,  from 
between  the  two  cherubim  which  are  upon  the  ark  of  the  testimony,  of  all 
things  which  I  will  give  thee  in  commandment  unto  the  children  of  Israel." 
Ex.  25:21,22. 


184  FROM    EDEX    TO    EDEN. 

Of  the  priestly  work  in  the  most  holy,  we  have  full  descrip- 
tion in  Leviticus  16.  After  making  an  offering  for  himself,  the 
high  priest  was  required  to  take  a  goat  for  a  sin-offering  for  the 
people.     The  order  was  then  as  follows : — 

"  Then  shall  he  kill  the  goat  of  the  sin-offering,  that  is  for  the  people, 
and  bring  his  blood  within  the  vail,  and  do  with  that  blood  as  he  did  with 
the  blood  of  the  bullock,  and  sprinkle  it  upon  the  mercy-seat,  and  before 
the  mercy-seat;  and  he  shall  make  an  atonement  for  the  holy  place, because 
of  the  uncleanness  of  the  children  of  Israel,  and  because  of  their  trans- 
gressions in  all  their  sins;  and  so  shall  he  do  for  the  tabernacle  of  the  con- 
gregation, that  remaineth  among  them  in  the  midst  of  their  uncleanness." 
Verses  15, 16. 

Why  w^as  an  atonement  to  be  made  for  the  holy  place  ?  It 
could  commit  no  wrong.  The  answer  is  in  the  order;  it  was 
because  of  the  uncleanness  of  the  people;  because  of  their 
transgressions.  But  how  came  the  sanctuary  to  be  defiled  with 
the  sins  of  the  people,  seeing  that  the  people  were  forbidden 
under  the  penalty  of  death  to  approach  unto  it?  See  Num. 
3:10.  Answer — The  high  priest  represented  the  people;  the 
Lord  said  that  the  high  priest  should  bear  their  judgment. 
Ex.  28 :  30.  The  wages  of  sin  is  death,  and  the  law  demands 
the  life  of  the  transgressor;  therefore  the  Lord  said  that  the 
blood  was  given  to  make  an  atonement,  because  the  life  is  in 
the  blood.  Lev.  17 :  11.  The  blood  that  was  sprinkled  on  the 
mercy-seat,  in  the  immediate  presence  of  God,  represented  the 
life  of  the  transgressors;  in  it  was  borne  the  sins  of  the  people. 
Thus  the  entering  of  the  high  priest  with  the  blood  of  the  sin- 
offering,  caused  him  to  bear  their  judgment,  and  the  most  holy 
was  defiled.  As  he  did  in  the  most  holy,  so  was  he  required  to 
do  in  the  holy ;  he  was  to  anoint  the  altar  of  incense,  "  and  he 
shall  sprinkle  of  the  blood  upon  it  with  his  finger  seven  times, 
and  cleanse  it,  and  hallow  it  from  the  uncleanness  of  the  chil- 
dren of  Israel."     Lev.  16 :  18,  19. 

All  this  was  to  take  place  on  the  tenth  day  of  the  seventh 
month,  w^hich  w^as  the  day  of  atonement.  Lev.  16:20-31; 
23  :  27.  Making  the  atonement,  blotting  out  the  sins  from  the 
presence  of  the  Lawgiver,  was  called  cleansing  the  sanctuary. 
See  Eze.  43  :  20-22. 


THE    HOUR   OF    JUDGMENT.  185 

This  completed  the  yearly  service  of  the  sanctuary;  and  the 
service  of  each  year  represented  the  complete  priestly  work  of 
the  Saviour.  The  nature  of  the  sanctuary  service  in  the  law 
of  Moses,  is  shown  in  Hebrews  8  and  9.  After  discoursing  of 
the  priesthood  of  Christ,  after  the  order  of  Melchizedek,  a 
kingly  priest,  the  writer  says : — 

'"Now  of  the  things  which  we  have  spoken  this  is  the  sum  :  We  have 
such  an  high  priest,  who  is  set  on  the  right  hand  of  the  throne  of  the 
Majesty  in  the  Heavens  ;  a  minister  of  the  sanctuary,  and  of  the  true  taber- 
nacle, which  the  Lord  pitched,  and  not  man.  For  every  high  priest  is 
ordained  to  offer  gifts  and  sacrifices ;  wherefore  it  is  of  necessity  that  this 
man  have  somewhat  also  to  offer.  For  if  he  were  on  earth,  he  should  not  be 
a  priest,  seeing  that  there  are  priests  that  ofier  gifts  according  to  the  law; 
who  serve  unto  the  example  and  shadow  of  heavenly  things,  as  Moses  was 
admonished  of  God  when  he  was  about  to  make  the  tabernacle ;  for,  See 
saith  he,  that  thou  make  all  things  according  to  the  pattern  showed  to  thee 
in  the  mount."    Heb.  8 : 1-5, 

Here  we  learn:  1.  That  the  sanctuary,  and  the  priestly 
work  of  the  earthly  priests,  were  examples  and  shadows  of 
things  in  Heaven.  2.  That  Christ  could  not  be  a  priest  on 
earth,  for  the  earthly  priests  were  types  of  him.  3.  That  his 
is  a  kingly  priesthood  on  the  throne  of  his  Father.  4.  That 
there  is  a  true  sanctuary  or  tabernacle  in  Heaven,  of  which 
that  on  earth  was  a  figure.  In  this  book  we  learn  also  that 
Christ  is  a  Mediator,  not  only  for  sinners  under  the  new  cove- 
nant, but  also  for  those  under  the  first  covenant.  Chapter 
9:15.  This  proves  that  Jesus  is  a  Mediator  before  the  same 
law  that  God  spoke  to  Israel  on  Mount  Sinai,  and  wrote  on  the 
tables  of  stone.  That  law  stands  against  their  transgressions, 
until  Jesus  blots  them  out  with  his  own  precious  blood. 

But  a  question  of  great  interest  and  importance  will  here 
arise :  Does  the  heavenly  sanctuary  need  to  be  cleansed  from 
the  sins  of  the  people,  even  as  the  pattern  and  example  did? 
To  this  we  have  a  clear  and  decided  answer  in  Heb.  9 :  23,  24. 
After  speaking  of  the  efficacy  of  the  blood  of  Christ,  in  con- 
trast with  the  blood  of  bulls  and  goats,  which  was  offered  under 
the  old  covenant,  and  of  the  necessity  of  shedding  blood  in 
order  to  remission,  the  writer  says: — 


186  FROM    EDEN    TO    EDEN. 

"  It  was  therefore  necessary  that  the  patterns  of  things  in  the  Heavens 
should  be  purified  with  these ;  but  the  heavenly  things  themselves  with  better 
sacrifices  than  these.  For  Christ  is  not  entered  into  the  holy  places  made 
with  hands,  which  are  the  figures  of  the  true;  but  into  Heaven  itself,  now 
to  appear  in  the  presence  of  God  for  us." 

And  why  should  not  this  be  so?  Is  not  our  High  Priest  in 
the  sanctuary  in  Heaven?  Does  he  not  bear  our  judgment? 
Does  he  not  present  our  sins  in  the  presence  of  God  ?  Does  he 
not  present  his  own  blood,  the  better  sacrifice,  in  that  sanctuary  ? 
It  is  for  this  reason  that  the  heavenly  things  need  to  be  purified. 
If  they  did  not,  there  would  have  been  no  necessity  for  the  pat- 
terns— the  shadow  and  example ;  they  would  have  been  without 
meaning. 

That  there  are  indeed  two  holy  places  in  the  sanctuary 
above,  we  learn  not  only  in  Heb.  9 :  23,  24,  but  also  in  the  book 
of  Revelation.  In  chapter  4 : 1-5,  John  had  a  vision  of  the 
open  temple  in  Heaven,  and  of  the  throne,  and  he  said  "  there 
were  seven  lamps  of  fire  burning  before  the  throne."  The 
seveil  lamps  were  in  the  holy  place.  But  in  a  vision  of  the 
heavenly  things  very  near  to  the  close  of  the  dispensation, 
under  the  seventh  trumpet,  when  the  time  to  judge  the  dead 
had  come  (Eev.  11 :  15-19),  the  prophet  said:  "  And  the  temple 
of  God  was  opened  in  Heaven,  and  there  was  seen  in  his  temple 
the  ark  of  his  testament."  The  ark  of  the  testament  was  in 
the  most  holy  place,  which  was  opened  only  on  the  day  of 
atonement,  when  the  sanctuary  was  to  be  cleansed  from  the 
sins  of  the  people.  This  is  the  last  part  of  the  priestly  service. 
It  is  the  judgment.  At  the  time  when  this  part  of  the  sanct- 
uary is  opened  it  is  declared  that  the  time  of  the  dead,  when 
they  should  be  judged,  has  come.  Verse  18.  This  coincides 
with  the  time  of  the  first  message  of  Revelation  14,  verses  6,  7 : 
"The  hour  of  his  judgment  is  come."  Then  the  time  is  come 
when  the  sanctuary  in  Heaven  shall  be  cleansed. 

And  this  clearly  shows  that  the  proclamation  of  the  judg- 
ment is  gospel  preaching;  for  the  beginning  of  the  judgment 
is  the  work  of  the  priest  in  the  most  holy  place  in  the  sanctuary 
in  Heaven, — the  blotting  out  of  the  sins  of  the  saints.     To  the 


THE   HOUR    OF   JUDGMENT.  187 

people  of  God  it  is  a  most  important  part  of  the  gospel  work. 
To  the  impenitent  it  is  the  time  of  deciding  that  they  shall 
never  see  eternal  life ;  the  time  to  determine  when  he  that  is 
unrighteous  shall  remain  unrighteous  still. 

But  time  does  not  close  with  that  announcement.  Another 
message  of  warning  is  going  forth  to  the  world,  while  our  High 
Priest  is  engaged  in  judging  the  dead.  Still  there  is  opportu- 
nity to  make  our  calling  and  election  sure.  But  we  must  not 
presume  on  the  mercies  of  the  Lord.  Remember  his  own 
warning :  "  Watch  therefore ;  for  ye  know  not  what  hour  your 
Lord  doth  come."  Matt.  24 :  42.  To  all  those  who  do  not 
watch,  that  day  will  come  as  a  thief.  But  to  the  waiting  ones, 
the  Scripture  says,  "  But  ye,  brethren,  are  not  in  darkness,  that 
that  day  should  overtake  you  as  a  thief."     1  Thess.  5 :  4. 


.^<^>^ 

9.^^"-^ 


chajPte^  ^ttt: 


BABYLON   IS   FALLEN. 

Following  the  first  message  of  Revelation  14  (verses  6, 7)  is 
another,  containing  a  simple  brief  statement.  It  is  not  framed 
like  a  warning;  it  declares  no  particular  duty.  It  is  only  the 
statement  of  a  fact,  but  important  to  be  considered,  as  are  all 
the  declarations  of  the  word  of  GTod.     It  is  as  follows : — 

"  And  there  followed  another  angel,  saying,  Babylon  is  fallen,  is  fallen, 
that  great  city,  because  she  made  all  nations  drink  of  the  wine  of  the  wrath 
of  her  fornication."    Rev.  14 :  8. 

There  are  two  things  that  are  often  taken  for  granted,  both 
of  which  must  be  noticed,  namely:  1.  That  Babylon  is  the 
Catholic,  or  Roman,  Church  and  that  only.  2.  That  her  fall 
means  her  overthrow,  or  destruction.  The  first  of  these  propo- 
sitions is  not  altogether  true,  as  will  be  seen  in  due  time ;  the 
last  is  altogether  wrong.  Nobody  supposes  that  Babylon,  what- 
ever it  means,  will  be  entirely  destroyed  and  the  world  move 
on  as  it  did  before.  That  will  be  a  grand  catastrophe  which 
will  affect  the  whole  world,  as  may  be  seen  in  Revelation  18.  In 
that  chapter  is  another  announcement  of  the  fall  of  Babylon, 
showing  its  connection  with  other  facts  and  events,  as  follows: 
1.  An  angel  announces  that  Babylon  is  fallen,  the  same  as 
Rev.  14 :  8.  2.  He  announces  also  that  she  has  become  the 
habitation  of  demons,  and  the  hold  of  foul  spirits,  and  a  cage 
of  every  unclean  and  hateful  bird.  This  is  additional  to  the 
statement  of  Rev.  14 :  8.  3.  Another  voice  says:  ''Come  out  of 
her,  my  people,  that  ye  be  not  partakers  of  her  sins,  and  that 
ye  receive  not  of  her  plagues."  4.  It  is  said  that  in  one  day 
shall  her  plagues  come — death,  and  mourning,  and  famine — and 
she  shall  be  utterly  burned  with  fire.  Reversing  these  events, 
(188) 


BABYLON    IS   FALLEN.  189 

we  find  that  when  this  announcement  is  made  Babylon  is  yet 
to  be  destroyed.  And  before  her  destruction,  God's  people  are 
called  out  of  her.  And  before  they  are  called  out  of  her,  she 
becomes  the  habitation  of  demons.  And  before  she  becomes 
the  habitation  of  demons,  her  fall  takes  place.  Thus  it  is 
positively  shown  that  her  fall  is  before  her  destruction ;  doubt- 
less it  leads  to  her  destruction  finally.  We  are  therefore  forced 
to  the  conclusion  that  the  fall  referred  to  in  Rev.  14 : 8,  is  a 
moral  fall;  it  has  reference  to  a  change  of  condition  in  the 
sight  of  Heaven. 

For  the  immediate  cause  of  her  fall  we  are  left  to  draw  our 
conclusion  from  the  context.  Her  connection  with  the  world 
is  stated;  also  that,  instead  of  being  the  light  of  the  world,  she 
has  been  guilty  of  misleading  the  world.  Through  her  the 
world  has  been  led  to  lightly  regard  its  responsibility  to  God, 
and  to  indulge  a  false  hope.  But,  doubtless,  that  which  has 
led  to  this  fatal  state  was  the  rejection  of  the  proclamation  of 
the  everlasting  gospel,  as  made  known  in  the  preaching  of  the 
hour  of  judgment  come.  This  message  being  the  gospel,  to 
reject  it  must  bring  the  frown  of  God,  as  certainly  as  did  the 
rejection  of  the  gospel  in  the  days  of  Christ.  Or  if  not,  why 
not?  Is  not  that  always  of  importance  which  the  word  of 
God  calls  the  everlasting  gospel  ? 

But  the  question  may  be  raised.  This  message  being  founded 
on  time  could  the  people  surely  know  that  the  time  had  arrived 
when  it  should  be  given?  To  answer  this  we  must  return  to 
the  prophecy  of  Daniel,  where  the  time  is  revealed. 

Between  the  years  of  1832  and  1840,  the  minds  of  many 
Bible  students,  in  different  countries,  mainly  in  Europe  and 
America,  became  deeply  impressed  with  the  prophecy  of  Daniel, 
as  furnishing  the  evidence  that  we  are  in  the  last  days,  and  that 
the  coming  of  the  Lord  is  drawing  near.  Their  attention  was 
directed  to  the  declaration  of  Dan.  8 :  14,  that  the  sanctuary  was 
to  be  cleansed  after  two  thousand  three  hundred  days,  or  years. 
In  chapter  8  there  is  no  explanation  of  this  time — no  starting- 
point  from  which  to  count;  but  there  is  in  chapter  9.  In 
chapter  8 :  16,  Gabriel  was  ordered  to  make  Daniel  understand 


190  FROM    EDEN   TO    EDEN. 

the  vision.  This  he  proceeded  to  do,  as  far  as  the  beasts  and 
kingdoms  were  concerned;  but  of  the  time  he  said  nothing, 
and  Daniel  said  (verse  27)  that  it  was  not  understood. 

In  chapter  9,  Daniel  makes  a  most  earnest  confession  and 
prayer  for  his  people,  and  in  behalf  of  the  city  of  Jerusalem, 
then  in  ruins.  While  he  was  foraying  Gabriel  appeared  unto 
him  again,  and  told  him  to  consider  the  vision,  for  he  had 
come  to  give  him  understanding.  And  as  he  had  explained 
all  but  the  time  in  chapter  8,  he  spoke  of  nothing  but  the  time 
in  chapter  9.  Gabriel  said  to  him  (verses  24,  25),  that  seventy 
weeks  were  determined  (literally,  cut  off)  upon  his  people,  and 
that  from  the  going  forth  of  the  commandment  to  restore  and 
build  Jerusalem  unto  Messiah  the  Prince,  should  be  seven 
weeks  and  threescore  and  two  weeks;  that  is,  sixty -nine  of  the 
seventy  weeks  should  reach  to  Messiah  the  Prince.  We  reckon 
this  to  the  time  when  he  was  made  known  to  Israel  as  the 
Messiah,  by  John  the  Baptist,  which  was  in  a.  d.  27. 

It  is  universally  agreed  that  these  wrecks  are  weeks  of  years — 
seven  years  to  a  week.  In  sixty-nine  sevens  are  four  hundred 
and  eighty-three  years;  counting  from  the  time  when  John 
announced  Jesus  as  the  Lamb  of  God,  we  find  that  a.  d.  26 
taken  from  483,  leaves  457  b.  c,  which  was  the  year  in  which 
the  commandment  went  forth  to  restore  and  build  Jerusalem — 
which  was  the  beginning  of  the  two  thousand  three  hundred 
years  of  Dan.  8 :  14.  In  Ezra  7 :  11-26,  is  found  the  decree  of 
Artaxerxes  the  king  of  Persia  for  the  restoration  of  the  temple 
and  its  service,  and  for  the  complete  government  of  Jerusalem 
according  to  the  ordinances  of  God.  This  decree  was  given  to 
Ezra  457  years  before  Christ.  Both  Cyrus  and  Darius  had 
given  decrees  of  like  import  before  this,  but  the  w^ork  was  not 
completed  until  the  time  of  Artaxerxes.  And  in  Ezra  6: 14,  it 
is  said  that  the  work  of  restoration  was  done  under  the  decree 
(singular)  of  Cyrus,  Darius,  and  Artaxerxes.  Thus  what  these 
three  kings  did  was  counted  but  one  and  the  same  decree, 
which  was  not  completed  until  the  days  of  Artaxerxes.  And 
this  date,  457  b.  c,  is  the  only  one  that  agrees  with  the  mani- 
festation of  Messiah  the  Prince.     The  Messiah  came  to  establish 


BABYLON   IS    FALLEN.  191 

the  new  covenant,  and  Dan.  9 :  27  says  that  he  shall  confirm 
the  covenant  with  many  of  Daniel's  people  (see  verse  24)  for 
one  week,  that  is,  the  last  of  the  seventy.  In  the  midst  of  the 
week,  or  in  the  middle  of  the  last  week  of  years,  he  should 
cause  the  sacrifice  and  oblation  to  cease,  which  he  did  when  he 
was  cut  off,  for  then  all  the  sacrifices  of  the  Levitical  law  met 
their  antitype,  and  were  of  no  further  use.  It  is  wonderful  how 
accurately  every  item  of  this  prophecy  was  fulfilled.  The 
ministry  of  Christ  was  just  three  and  a  half  years — half  a 
prophetic  week,  or  week  of  years.  After  his  resurrection,  he 
told  his  apostles  still  to  begin  their  work  at  Jerusalem,  for  the 
seventy  weeks  in  which  the  covenant  was  to  be  confirmed  to 
Judah  and  Israel  were  not  yet  ended. 

Now  it  is  always  counted  great  hardness  of  heart  on  the 
part  of  the  Jews  to  deny  that  Jesus  was  the  Messiah,  when  the 
very  time  of  his  crucifixion  was  so  definitely  foretold  by  one  of 
their  own  prophets.  But  the  prophecies  were  for  all  times  and 
all  peoples,  and  let  us  see  that  we  do  not  bring  ourselves  under 
the  same  censure  that  falls  upon  them.  The  same  period — 
the  seventy  weeks — that  fixes  the  time  of  the  crucifixion,  fixes 
the  date  of  the  two  thousand  three  hundred  years,  the  time 
for  the  cleansing  of  the  sanctuary,  the  closing  work  of  our  High 
Priest  for  the  judgment  of  his  people.  The  seventy  weeks 
point  out  the  time  when  our  Messiah  should  make  his  sacrifice 
and  begin  his  priestly  work.  The  two  thousand  three  hundred 
years  point  out  the  time  when  he  should  enter  upon  the  closing 
work  of  his  priesthood.  When  Jesus  began  his  ministry  he 
said,  **  The  time  is  fulfilled."  Mark  1 :  14,  15.  In  like  manner 
it  is  shown  by  the  prophecy  that  it  must  be  proclaimed  to  the 
world,  **  The  hour  of  his  judgment  is  come."  Rev.  14 :  6,  7. 
The  explanation  of  the  seventy  weeks  is  the  explanation  of  the 
vision  of  the  time  given  in  Daniel  8.  And  this  time  reaches 
to  the  beginning  of  the  judgment. 

Beginning  the  two  thousand  three  hundred  years  with  the 
decree  of  Artaxerxes,  we  can  readily  see  where  they  end. 
This  decree  was  B.  c.  457.  Subtracting  457  b.  c.  from  2300 
leaves  a.  d.  1843 — the  very  time  when  this  message  of  Rev. 


192  FROM    EDEN    TO    EDEN. 

14:  6,  7  was  being  so  extensively  preached  to  the  nations 
of  the  earth.  If  this  time  were  not  made  sure,  how  could  the 
message  of  the  judgment  ever  be  given?  How  could  men 
declare  the  hour  is  come  unless  the  time  were  fixed  by  proph- 
ecy ?  Every  word  of  the  Scriptures  must  be  fulfilled.  As  the 
seventy  weeks  prove  that  Jesus  was  the  Messiah,  so  do  they  fix 
the  two  thousand  three  hundred  years,  beginning  at  the  same 
point,  and  clearly  show  us  the  time  for  the  cleansing  of  the 
sanctuary  above,  where  our  great  High  Priest  is  presenting 
his  precious  blood  for  us. 

Here  it  is  necessary  to  say  a  few  words  in  regard  to  the 
numbering  of  the  year  at  which  the  two  thousand  three  hun- 
dred years  end.  At  the  time  when  the  prophecy  was  written, 
they  did  not  begin  the  year  in  midwinter,  as  is  now  generally 
done,  but  in  the  spring.  Therefore  while  the  figures  in  the 
above  computation  always  bring  A.  d.  1843  as  the  result,  the 
years  really  ended  in  1844  of  our  year,  as  theirs  began  and 
ended  about  three  months  later  than  ours.  But  that  is  a 
point  of  little  consequence  in  the  settlement  of  the  main  fact. 

Now  we  see,  not  only  the  importance  of  the  message,  as  be- 
ing the  gospel,  but  the  certainty  of  the  time  of  its  fulfillment. 
And  we  cannot  discover  any  possible  reason  why  professed 
Christians,  with  all  the  light  of  Bible  truth  we  have  in  these 
days,  should  not  incur  the  displeasure  of  God  if  they  reject  or 
neglect  this  gospel  proclamation,  even  as  they  did  who  rejected 
the  gospel  in  the  days  of  the  apostles.  The  Jews  as  a  nation 
became  a  fallen  people  when  they  rejected  Jesus  as  the  Mes- 
siah. They  did  not  fall  so  that  they  could  not  find  salvation, 
for  thousands  of  them  repented  and  accepted  the  Saviour,  and 
that  is  their  privilege  to  this  day.  But  they  fell  from  the  high 
position  of  being  the  special  people  of  God. 

Now  it  is  our  solemn  conviction  that  a  change  equally 
great  has  taken  place  with  the  religious  bodies  of  this  day, 
who  have  rejected  the  gospel  proclamation  of  the  judgment 
come,  and  who  slight  the  message  of  the  near  coming  of  our 
blessed  Lord.  This  change  is  plainly  to  be  seen  among  the 
churches  of  both  continents.     In  America  there  is  a  very  visi- 


BABYLON    IS    FALLEN.  193 

ble  decline  of  vital  piety,  and  a  great  increase  of  those  things 
which  indicate  an  unhallowed  alliance  with  the  world — a  lean- 
ing towards  worldliness  in  all  their  methods.  For  the  sup- 
port of  the  church  an  appeal  is  made  to  the  passions  and  the 
love  of  folly  of  all  classes.  They  who  are  not  acquainted  with 
the  facts  cannot  imagine  to  what  an  extent  these  things  are,  not 
so  much  eating  out  the  vitality  and  spirituality  of  the  churches, 
as  proving  that  vital  piety  does  not  exist.  Church  buildings 
are  fitted  up  with  kitchens,  where  suppers  are  served,  where 
plays  are  enacted,  and  even  petty  gambling  is  resorted  to,  in 
the  form  of  raffles  and  lotteries,  to  raise  money  for  the  cause  of 
Christ.  This  state  of  things  is  often  lamented  by  the  few  who 
realize  the  nature  and  the  tendency  of  such  practices  ;  but  they 
confess  that  the  tide  is  so  strong  in  the  direction  of  folly  in  the 
churches,  that  it  cannot  be  turned. 

To  show  that  we  do  not  overestimate  the  evil  which  is  af- 
flicting the  churches  in  that  direction,  we  notice  a  few  facts. 

A  few  years  since  the  grand  jury  in  an  important  city  of 
America,  notified  the  churches  of  that  city  that  their  methods 
of  raising  money  for  religious  uses  were  in  violation  of  the 
statutes  against  gambling,  and  that  they  would  be  presented 
in  court  if  they  did  not  desist.  The  jury  did  not  make  any 
presentment,  because  the  evil  was  so  general  that  they  did  not 
like  to  present  one  to  the  exclusion  of  the  others. 

In  two  States  of  the  American  Union,  the  governors  called 
the  attention  of  the  legislatures  to  this  subject.  One  of  them 
said  that,  while  the  existing  laws  against  gambling  were  quite 
sufficient  for  general  purposes,  special  legislation  w^ould  be  in 
place  to  suppress  certain  practices  prevalent  in  the  churches, 
which  were  clearly  of  the  nature  of  gambling.  A  minister, 
writing  for  a  certain  religious  paper,  said : — 

"  I  hide  my  face  in  shame,  when  I  hear  of  a  governor  of  a  State  being 
compelled  to  call  upon  the  law-making  department  of  his  State  to  pass 
laws  to  counteract  the  swindling  carried  on  under  the  auspices  of  the 
church,  under  the  name  of  church  fairs,  festivals,  and  other  forms  of '  pious' 
church  gambling." 

This  is  only  one  direction  in  which  the  popular  tendency 
13 


194  FROM    EDEN   TO    EDEN. 

is  manifested.     The  extent  of  the  demoralization  produced  by 

these  things  is  thus  pictured  by  another  reHgious  paper: — 

"  The  selling  of  indulgences  was  no  more  misleading,  no  more  a  perver- 
sion of  the  gospel,  than  are  Protestant  cliurch  ftiirs,  where  petty  gambling  is 
carried  on  under  the  wicked  pretense  of  supporting  the  religion  of  Christ." 

It  must  not  be  supposed,  from  this  reference  to  "Protestant 
church  fairs,"  that  such  tilings  are  done  only  in  the  Protestant 
churches,  as  some  of  the  very  worst  that  have  ever  been  car- 
ried on  in  America  were  under  the  auspices  of  high  dignita- 
ries of  the  Catholic  Church. 

Crossing  the  Atlantic,  what  state  of  things  is  found  in  Eu- 
rope? An  important  commemoration  meeting  was  held  in 
Manchester,  England,  in  the  latter  part  of  the  year  1888.  Of 
the  present  and  prospective  condition  of  religion  in  England, 
let  the  speakers  of  that  meeting  inform  us.  The  published 
report  says  that,  in  moving  a  resolution.  Lord  Montague  made 
the  following  remarks: — 

"He  was  afraid  they  saw  a  great  deal  of  popery,  or  a  great  want  of 
Protestantism,  in  the  upper  classes  of  this  country.  .  .  .  Ritualism  was 
the  Trojan  horse  of  popery.  The  pope  had  built  up  the  system  of  ritualism, 
and  he  had  put  inside  of  it  a  number  of  Jesuits,  armed  to  the  teeth.  They 
had  dragged  this  great  horse  of  ritualism  inside  their  church,  and  these  Jes- 
uits, armed  to  the  teeth  with  their  theology,  had  sprung  out,  and  now  the 
Church  and  State  were  in  the  greatest  danger." 

Another  well-known  minister  said  that — 

"The  revolution  of  1688  placed  Protestantism  on  the  throne  of  this 
country.  It  had  been  on  the  throne  two  hundred  years,  and  they  asked 
if  it  now  was  what  it  was  two  hundred  years  ago.  They  must  answer  that  it  is 
not.  A  change  had  come  over  it,  and  a  crisis  was  impending.  The  Protest- 
antism of  England  was  seriously  menaced  and  undermined.  Three  thou- 
sand ritualistic  clergymen  were  now  laboring  night  and  day  in  the  English 
church,  to  restore  to  this  country  the  false  doctrines  and  superstitions  abol- 
ished by  the  Reformation." 

The  words  of  these  speakers  fail  to  give  us  a  just  idea  of 
the  extent  of  the  defection  from  the  faith  that  is  taking  place 
in  England.  We  cannot  realize  what  three  thousand  ritualistic 
ministers  may  accomplish  in  the  Established  Church,  working 
without  rebuke  from  those  who  are  set  up  to  guard  the  inter- 
ests of  religion  in  the  State.     The  emblems  of  popery  are 


SOME  OF  THE  REFORMERS. 
Calvin.  Luther.  Farel. 

Melan'chthon.  Frederick  op  Saxony. 


BABYLON   IS   FALLEN.  195 

erected  in  the  first  churches  in  England,  and  the  protests  of 
those  who  still  have  regard  for  the  Protestant  faith  are  not 
heeded.  Had  not  the  principles  of  the  Reformation  lost  their 
value  in  the  eyes  and  the  hearts  of  the  people,  it  would  not  be 
possible  for  the  Jesuits  to  control  the  professed  Protestant 
church  as  they  do.  And  a  state  of  things  equally  deplorable 
exists  in  the  Independent  or  Nonconformist  churches.  Men  of 
high  standing  openly  deny  the  inspiration  of  the  Scriptures, 
and  declare  that  its  histories  are  fables.  Others,  by  preaching 
a  future  probation,  rob  the  judgment  of  its  terrors. 

The  following  will  show  to  what  extent  folly  has  taken  hold 
of  the  churches  in  England,  and  to  what  professed  Christians 
in  that  land  will  resort  to  unite  the  church  and  the  world. 
The  first  notice  is  copied  from  the  Sword  and  Trowel,  a  paper 
which,  however,  does  not  approve  of  such  unseemly  doings: — 

"  Another  specimen  of  the  doings  of  worldly  religion  is  from  a  handbill 
bearing  the  name  of  Howard,  Stanford :  *  A  dance  and  entertainment  will  be 
held  in  the  school-room,  Colly  weston,  on  Friday,  November  16, 1888.  Dancing 
to  commence  at  7: 30  p.  m.  A  good  quadrille  band  will  be  in  attendance. 
Refreshments  will  be  provided.  Tickets  may  be  obtained  from  the  rectory, 
Miss  Ridlington,  and  Mr.  R.  H.  Close.  Price,  6d.  each.  The  proceeds  for 
new  church  lamps." 

A  minister,  speaking  of  the  prevalence  of  such  things,  well 
says : — 

"  Entertainments,  concerts,  tableaux,  and  such  like,  are  playing  havoc 
with  tlie  work  of  God.  In  the  name  of  religion  our  children  are  being 
trained  for  the  theater,  and  under  the  shadow  of  the  name  of  Christ  young 
people  are  being  introduced  to  the  *  world. ' " 

A  party  of  High  Church  clergymen  at  Croyden  made  an 
exhibition  of  their  own  folly  in  what  they  called  an  exhibition 
of  "  The  Conversion  of  England."  It  is  thus  announced  by  a 
secular  paper: — 

"clergymen    on    the    stage    at    croyden.      'the  conversion  of  ENGLAND.* 

"  What,  clergymen  of  the  Church  of  England  acting  in  a  veritable  drama 
on  the  stage,  with  bare  feet,  and  painted  faces,  wigs,  and  theatrical  para- 
phernalia ?  Yes,  indeed,  all  this  was  to  be  seen  at  Croyden  on  Saturday 
afternoon  and  evening,  and  will  be  again  this  evening.  One  of  our  report- 
ers went   down   and  witnessed  the  play,  and  talked   with  some  of  the 


196  FROM    EDEN   TO    EDEN. 

performers.  The  large  public  hall,  George  Street,  Croyden,  is  within  a  few 
minutes'  walk  of  the  East  and  New  Croyden  railway  stations.  There  is  a 
capital  stage  in  the  hall,  admirably  adapted  for  amateur  and  even  more 
ambitious  performances.  But  it  may  well  be  doubted  whether  amateurs 
were  ever  more  ambitious  than  the  clerical  party  from  Vauxhall,  who  on 
Saturday  enacted  the  historical  drama  in  the  ten  tableaux  of '  The  Conver- 
sion of  England.' " 

But  the  real  conversion  of  England  may  be  considered  post- 
poned indefinitely  under  the  ministrations  of  such  clergymen 
as  the  church  furnishes,  of  which  these  giddy  theatrical  imi- 
tators are  too  nearly  a  sample. 

How  is  it  on  the  Continent,  in  the  home  of  the  Reforma- 
tion ?  Are  the  children  of  the  Reformers  holding  fast  those 
principles  of  religious  liberty  bequeathed  to  them  ?  They  cer- 
tainly are  not.  While  the  Catholic  Church  does  not  fail  to 
revile  the  name  and  work  of  Luther  in  Germany,  Protestant 
ministers  are. not  permitted  to  speak  in  disrespectful  terms  of 
the  pope  and  his  church  and  its  institutions.  There  is  not  a 
minister  to-day  in  Germany,  who,  if  he  has  regard  for  his  own 
personal  safety,  would  dare  to  nail  to  a  church  door  such  theses 
as  Luther  nailed  to  the  church  door  in  Wittemburg,  three  cent- 
uries ago.  Should  any  minister  at  this  time  attempt  to  restore 
to  Germany  the  Reformation  as  it  was  given  to  her  by  Luther, 
Melancthon,  and  their  noble  co-workers,  he  would  not  find  a 
"  Christian  prince"  in  all  the  wide  domain  who  would  rise  up 
to  defend  him  from  the  general  indignation  that  his  actions 
would  raise.  It  is  a  truth  that  cannot  be  denied,  that  the  relig- 
ion of  the  established  churches  on  the  Continent  is  a  religion 
of  worldliness  and  formality,  destitute  of  that  power  that 
attended  the  preaching  of  the  word  of  God  three  centuries  ago. 

The  misfortune  attending  Protestantism  in  Europe  was, 
that  almost  as  soon  as  it  was  born  it  was  nationalized.  It  was 
adopted  by  certain  powers  and  converted  into  a  State  system,.] 
the  heads  of  these  governments  determining  what  should  and 
what  should  not  be  considered  Christian  faith  and  practice  in 
those  kingdoms.  But  as  a  national  religion,  it  made  all  its 
conquests  in  the  century  in  which  it  arose;  it  has  not  taken  a 
single  advance  step  in  that  direction  in  the  three  centuries  that! 
have  followed. 


BABYLON   IS    FALLEN.  197 

Chambers' Cyclopedia  gives  the  following  truthful  view  of 
the  real  object  of  the  Eeformation,  and  of  the  mistake  that  was 
made  in  nationalizing  Protestantism: — 

"  The  symbols  or  confessions  of  the  Protestant  churches  were  not 
intended  as  rules  of  faith  for  all  time,  but  as  expressions  of  what  was  then 
believed  to  be  the  sense  of  Scripture.  When,  at  a  later  time,  it  was  sought 
to  erect  them  into  unchangeable  standards  of  true  doctrine,  this  was  a  renun- 
ciation of  the  first  principle  of  Protestantism,  and  a  return  to  the  Catholic 
principle ;  for,  in  making  the  sense  put  upon  Scripture  by  the  Reformers  the 
standard  of  truth,  all  further  investigation  of  the  Scripture  is  arrested,  the 
authority  of  the  Reformers  is  set  above  that  of  the  Bible,  and  a  new  tradi- 
tion of  dogmas  and  interpretation  is  erected,  which  differs  from  the  Catholic 
only  in  beginning  with  Luther  and  Calvin,  instead  of  with  the  apostolic 
Fathers."     Article  Reformation. 

When  Jesus  said,  "  My  kingdom  is  not  of  this  world"  (John 
18  :  36),  he  effectually  shut  out  his  gospel  from  becoming  the 
authoritative  religion  of  the  kingdoms  of  this  world.  It  was 
never  intended  that  the  things  of  God  should  be  placed  in  the 
hands  and  under  the  power  of  Caesar  (Matt.  22: 21),  or  that  the 
fearof  God  should  be  taught  by  the  precept  of  men.  Isa.  29:13,14. 
The  object  of  the  Reformation  was  hid,  and  its  power  was  neu- 
tralized by  religion  being  made  subject  to  human  authority,  and 
the  fear  of  God  is  taught,  not  by  what  the  Scriptures  teach, 
but  by  what  a  king  or  parliament  may  decide  that  they  teach; 
and  too  often,  by  what  they  would  be  pleased  to  have  them 
teach. 

The  error  of  setting  up  Protestantism  as  a  national  religion 
— of  modeling  it  after  the  Church  of  Rome  as  organized  by 
Constantine — has  borne  its  fruit,  as  might  have  been  expected. 
It  has  tried  to  live  on  its  nationality,  and  has  failed.  In  1842, 
Alexander  Vinet  gave  the  following  view  of  its  condition: — 

"Three  centuries  of  external  life  should  not  deceive  Protestantism.  It 
is  now  living  on  the  first  and  vigorous  impulse  which  it  received  in  the  six- 
teenth century.  It  lives  on  its  political  antecedents.  It  lives  on  the  elements 
of  nationality.  But  this  impulse  is  exhausted.  The  beams  of  the  frame- work 
are  disjoined.  The  edifice  is  creaking  on  all  sides.  The  accessory  and  aux- 
iliary forces  are  leaving  it.  Protestantism  remains  alone  and  disorganized. 
No  institution  can  exist  in  a  disorganized  state ;  no  institution  can  long  suffer 
an  organization  foreign  to  its  principles.  Protestants  there  are,  but  Protest- 
antism is  no  more." 


198  FROM    EDEN    TO    EDEN. 

Arresting  the  investigation  of  Scripture  by  making  religion 
subject  to  government  control,  binding  the  consciences  of  Chris- 
tians by  civil  law,  could  not  fail  to  turn  it  into  a  lifeless  sys- 
tem of  formalism.  When  Constantino  took  it  upon  him  to  re- 
organize the  Christian  church,  he  acted  simply  as  a  politician, 
anxious  to  preserve  and  strengthen  the  unity  of  his  empire. 
Accordingly  he  took  the  general  supervision  of  the  church  into 
his  own  hands.  The  Council  of  Nice  was  called  by  him  to 
unite  the  various  parties  which  were  growing  up  among  the 
churches,  created  by  the  efforts  which  were  made  to  amalga- 
mate the  discordant  philosophy  of  the  heathen  with  the  doc- 
trines of  Christianity.  The  decisions  of  the  council  became 
of  authority  only  by  the  approval  of  the  emperor.  For  cent- 
uries the  emperor  was  considered  the  actual  head  of  the  church. 
The  bishop  of  Rome,  the  chief  in  dignity  of  all  the  bishops, 
was  elected  under  his  direct  notice,  and  was  not  ordained  with- 
out his  consent.  The  Council  of  Chalcedon  was  called  by  the 
Emperor  Maurice,  and  its  decisions  were  for  a  time  much  dis- 
puted, which  caused  tlie  emperor  to  make  the  following  proc- 
lamation : — 

"He  does  injury  to  the  judgment  of  the  holy  synod,  who  shall  discuss 
or  dispute  the  articles  which  were  there  rightly  judged  and  disposed  of; 
since  those  matters  appointed  by  the  bishops  assembled  at  Chalcedon,  con- 
cerning the  Christian  faith,  were  ordained  by  us,  or  were  decided  by  our 
commandment;  and  those  who  despise  this  law  shall  be  punished." 

Thus  it  appears  that  the  will  and  commandment  of  the 
emperor  became  the  law  of  Christian  faith  in  all  the  realm. 
The  Christian  conscience  became  subject  to  the  State.  Noth- 
ing could  be  more  foreign  to  the  will  of  the  divine  Head  of  the 
church,  as  laid  down  in  the  Holy  Scriptures.  But  such  of  ne- 
cessity is  the  nature,  and  such  are  the  results,  of  national  religion; 
and  Protestantism  was  wrecked  by  following  this  example. 

The  true  object  and  foundation  of  the  Reformation  is  thus 
stated  by  the  cyclopedia  in  the  article  from  which  we  quoted: — 

"  That  the  authority  of  the  Bible  is  supreme,  and  above  that  of  councils 
and  bishops ;  that  the  Bible  is  not  to  be  interpreted  and  used  according  to 
tradition,  or  use  and  wont,  but  to  be  explained  by  means  of  itself — its  own 
language  and  connection ;    .    .    .     the  doctrine  that  the  Bible,  explained 


BABYLON    IS    FALLEN.  199 

independently  of  all  external  tradition,  is  the  sole  authority  in  all  matters 
of  faith  and  discipline,  is  really  the  foundation-stone  of  the  Reformation." 

The  real,  the  only  triumph  of  Protestantism  was  in  giving 
the  Bible  to  the  people  as  the  inspired  word  of  God;  as  the 
sole  and  supreme  authority  in  all  matters  of  faith  and  life. 
But  it  is  a  fact  to  which  we  cannot  close  our  eyes,  that 
this  foundation-stone  has  been  removed.  At  this  time,  in  the 
schools,  in  the  ministry,  in  the  religious  journals,  the  idea  of 
inspiration  of  the  Bible  is  rejected  and  openly  opposed.  The 
following  is  the  testimony  of  Edward  Stapfer,  author  of  a  new 
French  translation  of  the  New  Testament,  and  Professor  of 
Theology  in  the  Protestant  College  of  Paris : — 

"  It  has  been  said  for  a  long  time,  and  is  perhaps  said  still,  that  the  Ref- 
ormation of  the  sixteenth  century  rested  on  two  principles:  justification  by 
faith,  and  the  authority  of  the  Holy  Scriptures.  We  think  that  justification 
by  fliith  should  alone  be  mentioned  now.  .  .  .  We  must  acknowledge 
in  all  frankness — the  belief  in  a  direct  inspiration  of  Revelation,  making  it 
of  authority,  has  passed  its  time,  and  is  no  more  held." 

But  what  power  can  faith  have,  when  the  inspiration  of 
the  Scriptures  is  denied?  Dr.  Felix  Kuhn,  Lutheran  minis- 
ter, author  of  a  "  Life  of  Luther,"  for  many  years  editor  of  the 
French  Lutheran  organ,  Le  Temoignage,  said: — 

"  During  the  hundred  years  that  we  have  been  struggling  with  Ration- 
alism, trying  to  mould  the  old  gospel  to  the  fashion  of  the  day,  "we  have,  alas ! 
succeeded  in  diminishing  all  things,  curtailing  everything.  The  old  ideas 
do  not  correspond  to  the  claims  of  our  science,  the  new  ones  are  as  soon 
dead  as  born,  and  we  stand  to-day  in  the  painful  position  of  a  large  spirit- 
ual body  which  has  only  contradictory  answers  to  give  to  a  world  seeking 
salvation." 

Dr.  Zahn,  of  Germany,  wrote  a  book  (which  it  has  not 
been  our  privilege  to  see)  which  called  forth  the  following  words 
from  Mr.  C.  Appia,  a  Lutheran  pastor,  in  a  review: — 

"  If,  after  surveying,  with  the  author,  the  realms  of  politics,  of  theology, 
and  of  Christian  life  among  the  Protestants  of  our  time,  we  again  ask  our- 
selves the  question, '  What  is  the  Protestantism  of  to-day  lacking?'  the 
answer,  distinct  and  cutting,  like  the  book  itself,  and  which  seems  to  arise 
from  its  perusal,  is,  that  Protestantism  is  lacking  everything.  It  has  partic- 
ularly shaken  the  faith  in  the  word  of  God,  and  abandoned  the  true  doc- 
trine of  justification  by  faith,  without  being  able  to  substitute  anything  for 
the  two  solid  foundations  which  it  has  tried  to  demolish." 


200  FROM    EDEN   TO    EDEN. 

On  the  occasion  of  the  350th  anniversary  of  the  Reforma- 
tion, November  5,  1882,  M.  Chautre,  a  minister  in  Geneva, 
made  the  following  remarks: — 

"By  an  irresistible  current  the  doctrines  "which  our  spiritual  ancestors 
proclaimed  in  the  sixteenth  century  as  the  truth,  the  absolute  truth,  the 
divine  truth,  are  leaving  us  to-day.  .  .  .  The  fact  is  general.  Everywhere 
with  more  or  less  frankness,  with  more  or  less  distinctnes.^,  the  great  doc- 
trines of  the  Reformation  are  abandoned  among  the  Protestant  churches. 
.  .  .  While  the  minority  in  the  Protestant  world,  in  England,  in  Ger- 
many, and  elsewhere,  is  in  many  respects  drawing  near  to  the  Catholic 
principles,  the  great  majority  of  the  Reformed  Christians  (both  orthodox 
and  liberal),  modify,  transform,  abandon,  and  even  oppose,  the  old  faith  of 
Protestant  orthodoxy."         .  ^  , 

We  know  that  on  anniversary  occasions  people  are  not  apt 
to  make  the  cause  with  which  they  are  allied,  worse  than  it 
really  is.  Mr.  E.  Faucher,  member  of  the  Consistory  of  Mar- 
seilles, and  of  the  synods  of  1872  and  1879,  in  a  pamphlet 
published  in  1889,  the  object  of  which  was  "to  aw^aken  the  most 
serious  attention  of  our  churches  of  all  denominations,"  to  the 
present  danger  to  the  truth  and  to  Christian  life,  says : — 

"  But  to-day,  strange  to  say,  it  is  no  more  against  the  adversaries  of 
Christ  that  we  have  to  defend  our  old  Bible;  it  is  against  those  who  confess 
with  us  his  divine  personality,  and  who  accept,  as  we  do,  his  work  of  salva- 
tion. And,  more  strange  still,  this  Bible,  to  which  they  confess  themselves 
to  be  indebted  for  all  their  knowledge  of  Christ  and  his  work,  and  which  is 
still,  in  their  opinion,  the  *  sovereign '  document  of  Christian  faith, 'above 
which  we  cannot  put  our  own  thoughts  when  in  the  presence  of  Christ,' — it 
is  this  Bible  of  which  they  endeavor — while  our  old  adversaries  shout  with 
joy  and  applause — to  spread  out  in  the  full  light  of  day,  the  stains,  the  imper- 
fections, the  errors,  both  material  and  moral." 

This  calls  to  mind  the  saying  of  Count  Gasparin,  that  "  pious 
rationalism  makes  ravages  that  impious  rationalism  has  never 
made." 

An  influential  religious  weekly,  while  expressing  regret  for 
the  publication  of  this  pamphlet,  because  of  the  influence  it 
must  have  throughout  the  land,  yet  justifies  that  which  the 
author  condemns,  declaring  that  the  ministers  have  gradually 
repudiated — with  almost  all  the  new  theological  generation  of 
all  Protestant  countries  of  both  the  Old  World  and  the  New — 
the  old   traditional   ideas  of  the   mode   of  revelation,  which 


BABYLON   IS   FALLEN.  201 

means  that  they  have  repudiated  the  ideas  of  the  inspiration 
of  the  Scriptures,  and  the  receiving  them  as  of  complete  author- 
ity, for  the  paper  itself  openly  opposes  those  ideas. 

The  testimonies  here  given  are  from  representative  sources, 
and  to  these  we  might  add  largely,  but  one  more  must  suffice. 
It  is  from  the  celebrated  historian  of  the  Reformation,  Merle 
D'Aubigne.  In  the  preface  to  the  English  edition  of  the  "His-. 
tory  of  the  Reformation,"  he  says: — 

•*  But  modern  Protestantism,  like  old  Catholicism,  is,  in  itself,  a  thing  from 
which  nothing  can  be  hoped,  a  thing  quite  powerless.  Something  very 
different  is  necessary  to  restore  to  men  of  our  day  the  energy  that  saves. 
A  something  is  requisite  which  is  not  of  man,  but  of  God." 

Such  is  the  Protestantism  of  Europe  to-day.  If  it  were  a 
change  from  the  faith  of  the  Reformers  in  the  understanding 
of  the  teachings  of  the  sacred  word,  no  one  could  complain, 
for  the  Reformers  had  not  a  perfect  understanding  of  the  Bible. 
If,  with  diligent  study  of  the  Bible,  new  and  larger  views  of 
its  teachings  were  presented,  new  truths  were  unfolded  with  the 
fulfilling  of  the  prophetic  word,  it  would  be  cause  for  rejoicing. 
But  it  is  not  this;  it  is  nothing  less  than  an  effort  to  entirely 
destroy  the  authority  of  the  Bible,  by  a  general  denial  of  its 
inspiration.  And  it  is  not  confined  to  the  State  churches.  The 
free  churches  are  moving  in  the  same  direction.  In  England 
there  is  a  sharp  controversy  in  the  nonconformist  churches  on 
the  subject  of  the  inspiration  of  the  Bible,  with  an  evident 
majority  with  those  who  deny. 

And  the  present  deplorable  state  of  things  has  not  come 
without  warning.  From  time  to  time  faithful  men  have  risen 
up  and  sounded  the  alarm,  but  their  words  have  not  been 
heeded.  In  1860,  Count  Gasparin  said  that  Protestantism 
would  collapse  if  it  did  not  change  its  course  in  regard  to  the 
Bible.  Referring  to  the  claims  that  Protestantism  is  doing 
evangelical  work  in  the  world,  he  said : — 

"  We  have  prayer-meetings,  but  we  are  not  concerned  about  the  assaults 
made  against  the  Bible ;  we  count  with  joy  the  numbers  of  the  orthodox 
party,  but  we  do  not  ask  ourselves  what  the  word  orthodoxy  is  coming  to 
mean.  .  .  .  Under  our  progress,  under  our  orthodoxy,  under  our  works 
of  piety,  under  our  missions,  under  our  evangelization,  under  our  revivals, 


202  FROM    EDEN   TO    EDEN. 

an  abyss  is  enlarging,  and  everytliing  will  fall  into  it,  and  that  shortly,  if  we 
leave  this  subterranean  work  to  go  on  which  is  undermining  the  faith  in  the 
Scriptures." 

Under  existing  circumstances,  one  thing  is  very  suggestive. 
With  the  almost  universal  denial  of  the  inspiration  of  the 
Bible,  there  is  a  quite  universal  movement  in  favor  of  more 
rigid  laws  for  the  observance  of  Sunday !  This  is  quite  in 
keeping;  as  the  authority  of  the  Bible  is  denied,  the  favorite 
child  of  tradition,  '^  the  venerable  day  of  the  sun,"  is  fast  rising 
in  public  favor.  This  is  the  case  all  oter  the  world — both  in 
Europe  and  America.  Observance  of  Sunday,  in  some  form,  is 
coming  to  be  regarded  as  the  highest  type  of  Christian  char- 
acter, sufficient  to  atone  for  all  other  short-comings. 

In  the  United  States,  among  the  leading  Protestant  churches, 
there  is  also  an  extensive  and  very  decided  leaning  towards 
Eomanism.  The  Catholics  make  no  advances;  all  the  over- 
tures for  union  are  on  the  part  of  the  Protestants.  And  so  in 
England.  The  Catholics  remain  as  intensely  Romanist  as 
they  are  in  any  part  of  Italy.  All  the  ground  that  is  yielded 
is  yielded  by  professed  Protestants.  And  so  in  Germany. 
While  it  is  .officially  declared  that  with  the  passing  of  three 
centuries,  or  since  the  time  of  Luther,  great  changes  have  been 
wrought  in  public  sentiment  and  public  feeling,  all  the  change 
is  with  the  Protestants ;  Catholicism  has  not  yielded  a  particle 
in  its  principles  or  its  professions. 

About  the  time  of  the  Papal  Jubilee,  a  ceriain  writer  of 
Switzerland  made  the  following  striking  remark :  "  Protestants 
there  are,  but  Protestantism  is  dead."  This  is  only  too  true. 
In  view  of  all  these  things  it  cannot  be  difficult  to  locate  the 
message  of  Bev.  14:8,  *' Babylon  is  fallen."  The  name 
Babylon  signifies  ''  confusion."  This  is  found  in  the  discord- 
ant fables  which  pass  for  religious  truth  in  the  churches  of  this 
day.  In  Rev.  17  : 1-6,  is  shown  a  woman — a  woman  being  the 
symbol  of  a  church — who  has  a  name  written  :  "Mystery,  Baby- 
lon the  great,  the  mother  of  harlots  and  abominations  of  the 
earth."  Now  the  Reformers  and  many  commentators  have 
strongly  insisted  that  this  referred  to  the  Romish  Church ;  but  if 


BABYLON   IS   FALLEN.  203 

they  were  correct,  then  it  is  very  evident  that  she  has  daughters, 
who  must  also  bear  the  name  of  Babylon.  And  is  it  not  a  fact 
that  the  great  body  of  Protestants  have  allied  themselves  to  the 
kings  of  the  earth  as  closely  as  the  Romish  Church  ever  did  ? 
Constantine  corrupted  Christianity  by  binding  it  to  his  throne, 
and  from  that  day  to  this,  the  leading  bodies  of  professed 
Christians,  Protestants  and  Catholics  alike,  have  fled  for  their 
refuge  to  the  kings  of  this  world.  By  this  means  their  religion 
has  become  worldly.  And  if  we  are  asked  to  point  to  a  church 
or  to  churches  that  have  become  fallen  in  the  present  age, 
churches  which  have  lost  their  first  love,  and  have  declined 
from  the  purity  of  Bible  godliness,  we  could  not  point  to  the 
Romish  Church,  for  surely  she  has  not  suffered  a  moral  decline 
for  centuries  past.  She  fell  too  long  ago  to  be  a  fulfillment  of 
this  prophecy.  We  should  be  compelled  to  point  to  the  Protest- 
ant churches,  which  are  sleeping  on  the  eve  of  mightier  events 
than  have  ever  transpired  since  the  foundation  of  the  world. 
The  Lord  has  sent  solemn  messages  to  this  generation,  but  their 
ears  are  closed  to  his  words.  He  has  had  it  proclaimed  to  the 
world  that  "  the  hour  of  his  judgment  is  come,"  and  that  soon 
will  his  priestly  work  be  ended,  and  he  w^ill  come  again  to 
redeem  his  faithful  ones,  and  to  cut  off  the  idle,  the  slothful, 
the  unfaithful,  but  they  refuse  to  listen  to  the  warnings  written 
by  his  prophets.  Instead  of  being  the  light  of  the  world,  they 
lull  the  world  to  the  sleep  of  carnal  security  when  destruction 
is  impending.     1  Thess.  5 : 1-3. 

But  a  scene  still  more  sad  will  open  to  our  views.  An- 
other mighty  cry  will  be  heard:  "Babylon  the  great  is  fallen, 
Is  fallen,  and  is  become  the  habitation  of  demons,  and  the 
hold  of  every  foul  spirit."  We  have  examined  Revelation  13, 
where  the  works  of  Spiritualism  are  described,  and  Rev.  16: 
15,  which  says  these  wonders  are  wrought  by  the  spirits  of 
devils  working  miracles,  by  which  the  kings  of  the  earth  are 
gathered  to  the  battle  of  the  great  day  of  the  Lord.  These 
wonder-workings  are  being  accepted  by  the  people  of  all  coun- 
tries, high  and  low,  from  the  monarch  to  the  peasant.  Wliole 
churches  are  believers,  and  when  these  fallen  churches  have 


204  FROM    EDEN   TO    EDEN.  ^ 

fully  indorsed  these  spirits,  then  will  this  final  cry  be  sounded. 
Then  will  be  proclaimed,  "  Come  out  of  her,  my  people,  that 
ye  be  not  partakers  of  her  sins,  and  that  ye  receive  not  of  her 
plagues."  There  is  but  one  way  to  escape  the  destruction  that 
is  coming  on  the  earth,  and  that  is  to  heed  all  the  words  of  tlie 
Scriptures,  for  the  Lord  has  promised  to  look  to  him  that 
trembleth  at  his  word.     Isa.  GG:  1,  2. 


CIIA.^TE&   JCVZ 


THE  COMMANDMENTS  AND  THE  FAITH. 

The  Third  Angel's  Message,  of  Revelation  14,  verses  9-12,  is 
given  in  words  full  of  terror.  Its  closing  sentences  serve  as  a 
key  to  the  interpretation  of  some  of  its  other  terms,  therefore 
those  will  be  examined  first.  Verse  12  reads :  ''  Here  is  the 
patience  of  the  saints ;  here  are  they  that  keep  the  command- 
ments of  God,  and  the  faith  of  Jesus."  In  Rom.  5 : 1-3,  we  are 
told  that  tribulation  works  patience.  The  connection  of  this 
message,  Revelation  13,  shows  that  there  will  be  a  season  of  bit- 
ter persecution  of  the  saints,  to  compel  them  to  renounce  the 
commandments  of  God  for  the  institutions  of  the  church  which 
have  no  divine  authority.  This  will  require  patience  on  the 
part  of  those  who  cling  to  the  word  of  God.  In  this  scripture, 
verse  12,  the  commandments  of  God  are  united  with  the  faith 
of  Jesus.  The  law  of  the  Father  is  shown  to  be  in  harmony 
with  the  faith  of  the  Son. 

It  is  often  claimed  that  the  gospel  has  taken  the  place  of 
the  law;  that  the  law  was  for  the  Jews,  and  the  gospel  is  for 
Christians.  But  that  is  a  very  serious  error.  It  has  been 
shown  in  the  first  chapters  of  this  book  that  great  and  impor- 
tant truths  were  given  to  Adam,  to  Abraham,  and  to  others 
long  in  the  past,  which  come  down  through  all  dispensations. 
The  promises  on  which  rests  the  hope  of  all  Christians,  were 
given  to  the  patriarchs.  But  the  blessings  promised  were  for 
the  obedient.  Adam  lost  all  by  transgression ;  and  the  Lord 
gave  the  promises  to  Isaac  because  his  father  Abraham  kept 
his  commandments.  Gen.  26:1-5.  There  is  no  truth  of 
greater  importance  than  the  law  of  Jehovah — the  law  by 
which  man  must  form  his  character  in  the  sight  of  his  Maker ; 

(205) 


206  FROM    EDEN    TO    EDEN. 

the  law  by  which  every  work  will  be  brought  into  judgment. 
There  will  be  but  one  judgment-day ;  all  will  be  judged  by 
Jesus  Christ  whom  God  hath  appointed.  Acts  17:31.  All  will 
be  judged  by  one  rule  of  righteousness.  Jesus  is  mediator  for 
those  who  sinned  under  the  first  covenant,  as  has  been  already 
noticed.  Heb.  9: 15.  The  law  did  not  save  the  patriarchs  and 
prophets  without  faith  in  the  coming  Son  of  God,  the  Messiah. 
And  faith  will  not  save  us  now  without  obedience.  James 
says,  "Faith  without  works  is  dead."  James  2:17,  20,  26. 
And  Jesus  said:  "Not  everyone  that  saith  unto  me.  Lord,  Lord, 
shall  enter  into  the  kingdom  of  Heaven ;  but  he  that  doeth  the 
will  of  my  Father  which  is  in  Heaven."  Matt.  7 :  2L  Paul  says 
that  the  will  of  God  is  known  by  his  law.  See  Eom.  2 :  17-23. 
And  he  says,  "  Do  we  then  make  void  the  law  through  faith  ? 
God  forbid;  yea,  we  establish  the  law."  Rom.  3:31.  Thus 
we  find  that  Christ  and  faith  in  him  establish  the  law,  instead 
of  releasing  us  from  obedience  to  it. 

There  is  a  prophecy  of  the  Saviour  in  Isa.  42:21,  which 
reads  thus :  *'  He  will  magnify  the  law,  and  make  it  honorable." 
This  does  not  mean  that  the  law  was  in  any  way  dishonorable, 
or  that  it  was  lacking  in  any  element  of  dignity  or  purity.  It 
means  that  the  law  had  been  dishonored  by  disobedience,  and 
he  would  honor  it  and  rescue  it  from  the  reproach  that  had 
been  put  upon  it ;  that  he  would  elevate  it  in  the  eyes  of  those 
who  had  even  lost  sight  of  its  holiness  and  its  authority.  He 
could  not  do  this  if  he  set  it  aside,  or  if  he  set  man  free  from 
the  observance  of  it,  in  the  least  particular.  The  psalmist 
said,  "  The  law  of  the  Lord  is  perfect."  Ps.  19 : 7.  But  if  the 
Saviour  changed  it  in  any  respect,  or  set  aside  any  part  of  it, 
that  would  have  been  equivalent  to  a  declaration  that  it  was 
imperfect — that  it  needed  amending.  Speaking  himself, 
through  prophecy,  of  the  law  of  his  Father,  he  said,  "  I  de- 
light to  do  thy  will,  O  my  God ;  yea,  thy  law  is  within  my 
heart."  Ps.  40 : 8.  After  such  expressions  as  these,  we  are  pre- 
pared to  hear  him  declare,  in  his  celebrated  sermon  on  the 
mount,  that  he  came  not  to  destroy  the  law,  and  that  not  a  jot 
or  tittle  should  pass  from  it  till  heaven  and  earth  should  pass 


THE   COMMANDMENTS   AND   THE    FAITH.  207 

away.  Not  the  smallest  fragment  should  perish,  not  the  least 
item  be  changed,  through  any  word  of  his.  And  when  one 
asked  him  what  he  should  do  to  inherit  eternal  life,  he  replied, 
**  If  thou  wilt  enter  into  life,  keep  the  commandments."  Matt. 
19:16,  17.  This  is  in  harmony  with  his  message  to  the 
churches :  "  Blessed  are  they  that  do  his  commandments, 
that  they  may  have  right  to  the  tree  of  life,  and  may  enter  in 
through  the  gates  into  the  city."  Rev.  22: 14.  This  he  spoke 
of  his  Father's  commandments,  which  are  given  as  the  rule  of 
life,  but  not  as  the  means  of  justification  to  a  sinner.  Only 
the  faith  of  Christ  can  cleanse  from  sin ;  but  obedience  to  the 
law  prevents  sin. 

**  By  the  law  is  the  knowledge  of  sin."  Rom.  3 :  20.  The 
law  is  that  which  points  out  sin,  and  condemns  sin,  and  by 
which  sin  is  made  to  appear  exceeding  sinful.  Rom.  7 :  7,  13. 
Of  Jesus  the  angel  said,  "He  shall  save  his  people  from 
their  sins."  Matt.  1 :  21.  He  shall  save  them  from  transgress- 
ing the  law  of  his  Father,  for  sin  is  the  transgression  of  the 
law.  1  John  3:4.  If  he  set  his  people  free  from  obedi- 
ence to  the  law,  then  he  would  be  a  minister  of  sin,  instead  of 
a  minister  of  righteousness.  Gal.  2  :  17.  Again  it  is  said  that 
he  came  to  put  away  sins.  Heb.  9 :  26.  If  he  saves  his 
people  from  their  sins,  he  must  enable  them  to  put  away 
their  sins,  and  to  walk  in  obedience  to  his  Father's  will. 

But  the  most  striking  testimony  that  he  gives,  is  that  in 
which  he  rebukes  those  who  make  void  the  commandment 
of  God  by  their  tradition.  Matt.  15: 1-9.  It  appears  that  in  his 
time  there  were  some  who  thought  it  a  mark  of  peculiar  piety 
to  professedly  consecrate  all  that  they  had  to  the  service  of 
God,  and  thereby  deprive  their  aged  parents  of  the  honor  and 
care  that  were  due  unto  them.  But  the  law  of  God  required 
that  parents  should  receive  the  honor  that  was  their  due,  and 
nothing  but  rendering  this  would  meet  the  divine  precept  and 
secure  the  divine  favor.  So  Saul  thought  that  he  would  show 
great  piety  in  saving  for  sacrifices  that  which  God  had  told 
him  to  utterly  destroy.  1  Sam.  15:1-3,  13-23.  There  have 
always  been  those  who  thought  they  could  improve  the  divine 


208  FROM    EDEN    TO    EDEN. 

requirements,  and  offer  better  service  than  God  had  ordained. 
But  the  Lord  has  forbidden  the  adding  to  or  taking  from  that 
which  he  has  commanded.  He  knows  best  what  is  fitting, 
and  what  is  acceptable  to  him.  Man  tries  to  improve  the 
way  of  God,  because  in  so  doing  he  flatters  himself  that  he 
is  worshiping  God,  and  this  pleases  his  conscience,  and  at 
the  same  time  he  is  having  his  own  way — something  that  is 
very  dear  to  the  carnal  mind. 

By  the  law  of  God  we  mean  that  law  which  God  himself 
spoke  on  Mount  Sinai,  and  wrote  with  his  own  finger  on  tables 
of  stone.  These  were  above  all  others  the  commandments  of 
God,  separated  from  all  other  laws,  put  into  the  ark,  over 
which  the  priest  made  an  atonement  in  the  most  holy  place  of 
the  sanctuary.  They  do  not  relate  to  types  and  ceremonies, 
but  are  altogether  moral,  growing  out  of  the  will  of  God  alone. 
Laws  regarding  types  were  made  necessary  by  sin,  and  they 
would  never  have  existed  had  not  sin  existed.  But  not  one 
of  the  ten  commandments  was  thus  originated. 

To  one  part  of  the  law  we  now  call  special  attention,  because 
it  is  so  generally  disregarded.  When  it  is  said,  "  Here  are  they 
that  keep  the  commandments  of  God,"  it  means,  all  the  com- 
mandments, for  no  one  can  be  called  a  keeper  of  the  law  who 
keeps  only  a  part  of  the  law.  If  he  breaks  any  part  of  the  law 
he  is  a  law  breaker.  The  first  institution  of  which  we  read  in 
Paradise,  is  the  Sabbath  of  the  seventh  day.  In  Gen.  2 : 3  it  is 
written : — 

"And  God  blessed  the  seventh  day,  and  sanctified  it;  because  that  in  it 
he  had  rested  from  all  his  work  which  God  created  and  made." 

To  sanctify  means,  "  to  set  apart  to  a  sacred  use."  Jesus 
said,  "  The  Sabbath  was  made  for  man."  Mark  2: 27.  There- 
fore it  was  blessed,  it  was  consecrated,  or  set  apart  to  be  sacredly 
used  by  man.  But  it  could  not  be  set  apart  for  man's  use  with- 
out giving  man  instruction  to  use  it  for  sacred  purposes.  It 
was  a  hallowed  day  from  the  beginning.  When  God  laid 
the  foundation  of  the  earth  he  laid  the  foundation  of  the  Sab- 
bath. When  he  had  created  the  heavens  and  the  earth,  he  first 
separated  the  light  from  the  darkness,  and  employed  six  succes- 


THE   COMMANDMENTS   AND    THE   FAITH.  209 

sive  days  in  his  work,  and  rested  the  seventh  day ;  and  there 
he  established  the  week  of  seven  days,  the  seventh  of  which 
was  his  rest,  or  Sabbath — the  only  rest-day  of  the  week  which 
he  ever  made. 

That  this  was  the  origin  of  the  Sabbath,  and  that  the  rest 
from  the  work  of  creation  was  the  only  reason  for  the  sanctifi- 
cation  of  the  Sabbath,  is  proved  positively  by  the  words  of 
Jehovah  himself,  in  the  fourth  commandment.  *  It  reads 
thus : — 

"  Remember  the  Sabbath-day,  to  keep  it  holy.  Six  days  shalt  thou 
labor,  and  do  all  thy  work ;  but  the  seventh  day  is  the  Sabbath  of  the  Lord 
thy  God ;  in  it  thou  shalt  not  do  any  work,  thou,  nor  thy  son,  nor  thy  daugh- 
ter, thy  man-servant,  nor  thy  maid-servant,  nor  thy  cattle,  nor  thy  stranger 
that  is  within  thy  gates  ;  for  in  six  days  the  Lord  made  heaven  and  earth, 
the  sea,  and  all  that  in  them  is,  and  rested  the  seventh  day  ;  wherefore  the 
Lord  blessed  the  Sabbath-day,  and  hallowed  it."    Ex.  20 : 8-11. 

The  readers  of  the  Bible  will  notice  that  the  Lord  always 
called  the  seventh  day  his  Sabbath.  "The  seventh  day  is  the 
Sabbath  of  the  Lord  thy  God."  "  Verily  my  Sabbaths  ye  shall 
keep.  .  .  .  The  seventh  is  the  Sabbath  of  rest,  holy  to 
the  Lord."  "  If  thou  turn  away  thy  foot  from  the  Sabbath, 
from  doing  thy  pleasure  on  my  holy  day."  Ex.  20:10;  31: 13- 
17;  Isa.  58:13.  The  word  "sabbath"  means  rest.  The  seventh 
day  is  the  Lord's  Sabbath,  because  the  Lord  himself  rested  on 
that  day  from  the  work  of  creation.  It  commemorates  creation, 
and  no  other  work,  and  therefore  belongs  to  the  Creator  alone. 

But  some  have  so  far  departed  from  the  Scriptures  of  truth 
as  to  call  the  seventh  day  the  Sabbath  of  the  Jews.  Surely  the 
rest-day  of  the  Creator  cannot  be  a  Jewish  institution.  True, 
he  commanded  the  Jews  to  keep  it,  and  so  he  did  all  the  precepts 
of  his  moral  law.  He  gave  the  commandment  to  the  Jews 
which  guards  the  sacredness  of  the  marriage  institution;  is 
marriage,  therefore,  a  Jewish  institution  ?  We  find  both  mar- 
riage and  the  sanctified  rest-day  in  the  second  chapter  of  Gen- 
esis. Both  come  to  us  from  Paradise;  and  it  is  no  more  just  to 
call  the  seventh  day,  the  rest-day  of  the  Creator,  a  Jewish  Sab- 
bath, than  it  would  be  to  call  marriage  a  Jewish  rite,  and  to 
set  it  aside  as  belonging  only  to  the  Jews. 
14 


210  FROM   EDEN   TO    EDEN. 

Let  US  contrast  the  Sabbath,  and  the  honor  that  God  put 
upon  it,  with  the  substitute,  that  the  Church  Fathers  have  given 
to  us, — the  Sunday.  God  rested  the  seventh  day  from  the  work 
of  creation.  He  blessed  and  hallowed  the  seventh  day.  He 
commanded  that  the  seventh  day  be  kept  holy.  With  his  own 
hand  he  wrote  on  the  tables  of  stone,  "  The  seventh  day  is  the 
Sabbath  of  the  Lord  thy  God."  He  threatened  severe  punish- 
ments upon  those  who  did  work  upon  the  seventh  day.  He 
promised  great  blessings  to  those  who  sacredly  keep  the  sev- 
enth day.  When  he  led  the  people  of  Israel,  to  whom  he 
showed  his  wonders  and  his  goodness,  he  gave  them  manna 
six  days,  and  withheld  it  on  the  seventh  day.  The  manna 
gathered  on  the  sixth  day  remained  pure  and  good  over  the 
seventh  day.  If  kept  over  any  other  day  it  corrupted  and 
became  loathsome.  For  the  space  of  forty  years  he  wrought 
these  miracles  every  week  to  put  honor  upon  the  seventh  day. 
No  other  institution  has  ever  received  so  much  honor  at  the 
hands  of  the  Lord  as  the  seventh-day  Sabbath.  And  no  other 
institution  has  been  so  much  abused  and  despised  by  men. 

On  the  other  hand,  every  reader  of  the  Bible  know^s  that 
the  Lord  never  blessed  the  first  day,  now  called  Sunda}^  He 
never  set  it  apart  for  any  reason  nor  to  any  use.  He  never 
claimed  it  as  his  own,  but  gave  it  to  man  as  a  working-day. 
He  never  commanded  anybody  to  keep  it.  He  never  uttered 
any  threats  against  those  who  do  not  keep  it ;  he  never  made 
any  promises  to  those  who  do  keep  it.  It  is  a  day  of  man's 
choosing,  and  not  a  day  that  God  required  at  his  hands.  The 
first  honor  conferred  upon  the  Sunday  was  by  the  pagans,  who 
consecrated  it  to  the  honor  of  the  sun,  and  gave  it  the  name  it 
still  hesiTS—dies  soils,  the  day  of  the  sun. 

Melanchthon,  in  his  "Apology  of  the  Confession,"  article  15, 
treating  on  the  human  ordinances  of  the  church,  classes  the 
Sunday  with  them.  Coleman,  a  historian,  in  the  Bibliotheca 
Sacra,  gives  testimony  as  follows: — 

*'  The  Augsburg  Confession  classes  the  Lord's  day  under  the  same  cate- 
gory as  Easter,  Whitsunday,  and  the  like;  merely  human  ordinances."  Vol. 
3,  p.  538. 


THE   COMMANDMENTS   AND   THE   FAITH.  211 

Gieseler,  in  his  "  Church  History,"  Vol.  3,  p.  399,  says  that 
"  Luther  considered  the  keeping  of  Sunday  merely  as  a  human 
ordinance." 

The  German  theologian,  Beyschlag  of  Halle,  in  his  work, 
*^  Der  Altcatholocismus,"  page  53,  mentions  Sunday  and  other 
holidays,  infant  baptism,  and  confirmation,  and  says:  "These 
we  have  not  from  the  New  Testament,  but  from  the  tradition 
of  the  church."  And  in  this  testimony  there  is  complete  agree- 
ment. 

The  London  Telegraph,  an  able  and  influential  paper,  re- 
cently noticed  the  efforts  that  are  being  made  to  give  Sunday 
a  better  legal  standing,  and  said: — 

"  Everybody  knows  that  the  seventh — not  the  first— day  was  ordained 
as  a  day  of  rest,  and  that  the  seventh  is  Saturday.  The  change  to  Sun- 
day was  made  by  man,  and  there  is  all  the  diflference  between  the  two  that 
there  must  be  between  a  divine  and  a  merely  human  ordinance.  ...  In 
comparatively  modern  times  the  Puritans  transferred  to  the  first  day  the 
obligations  imposed  on  the  seventh.  The  early  change  from  one  day  to 
the  other,  however,  and  the  application  to  the  Sunday  of  Sabbatarian  restric- 
tions, were  of  purely  human  origin,  and  have  no  divine  authority  over  the 
souls  or  consciences  of  men." 

Any  amount  of  testimony  like  this  can  be  produced,  but  it 
does  not  seem  necessary,  where  there  is  not  a  line  of  proof 
against  it.  The  Catholic  Church  has  always  claimed  that  she 
is  the  sole  authority  for  the  keeping  of  the  Sunday  as  the 
Lord's  day,  though  Constantino  had  decreed  that  there  should 
be  partial  rest  on  that  day  in  a.  d.  321.  His  law  was  for  judges 
and  towns-people,  not  forbidding  country  people  to  labor  in  their 
fields  and  vineyards. 

The  catechism  of  P.  J.  J.  SchefFmacher  will  show  you  what 
the  Catholic  Church  has  to  say  about  the  change  from  Sabbath 
to  Sunday : — 

"Question— B.OW  do  you  further  prove  that  the  church  has  the  right  to 
institute  holidays? 

"Answer — Had  the  church  not  this  right,  she  would  not  have  ordained 
that  Sunday  be  kept  instead  of  the  Sabbath. 

"Q. — How  else  can  you  answer  our  opponents  that  they  may  feel 
still  more  the  injustice  that  they  do  us  when  they  scoff" at  usfor  such  things? 

"A. — We  may  ask  them  why  they  observe  Sunday  and  do  not  refrain 
from  flesh  meats  on  Friday  and  Saturday. 


212  FROM    EDEN   TO   EDEN. 

"Q. — But  cannot  our  opponents  say  that  the  observance  of  Sunday  is 
commanded  in  the  Bible,  which  is  not  the  case  with  the  Friday  and  Saturday 
fasts  ? 

^'A. — The  Holy  Scriptures  mention  nothing  whatever  of  the  observ- 
ance of  Sunday,  but  indeed  of  the  Sabbath ;  and  there  is  no  command  in  the 
Holy  Scriptures  for  the  observance  of  Sunday." 

In  an  appeal  to  all  Bible  Christians,  a  Catholic  author 
says: — 

"We  blame  you,  not  for  making  Sunday  your  weekly  holiday,  instead 
of  the  Sabbath,  but  for  rejecting  tradition,  which  is  the  only  safe  and  clear 
rule  by  which  this  observance  can  be  justified." 

It  is  even  so,  that  church  tradition  is  the  only  basis  for 
Sunday-keeping ;  but  the  words  of  the  Saviour  stand  as  strong 
to-day  as  in  the  day  when  he  reproved  the  Jews  for  making 
void  the  commandment  of  God  by  their  tradition.  And  it  is 
indeed  true,  as  the  Catholics  claim,  that  when  Protestants 
keep  Sunday  without  any  authority  but  that  of  the  church,  to 
the  neglect  of  a  plain  commandment  of  God,  they  are  doing 
the  highest  homage  to  the  principles  andpower  of  that  church. 

It  has  been  clearly  shown  that  God  has  pointed  out  that 
power  as  one  that  has  done  great  injury  to  the  truth  and  to 
the  saints,  and  has  most  solemnly  warned  us  against  worship- 
ing it,  or  following  its  ways.  In  Rev.  13  :  11-17,  is  a  very  strik- 
ing prophecy  of  the  action  of  the  beast  with  two  horns,  which 
has  been  described,  especially  in  the  expression  of  verse  12.    It 


"And  he  exerciseth  all  the  power  of  the  first  beast  before  him,  and 
causeth  the  earth  and  them  which  dwell  therein  to  worship  the  first  beast, 
whose  deadly  wound  was  healed." 

It  is  very  clearly  true  that  we  worship  any  power  when  we 
observe  the  institutions  of  that  power  in  preference  to  those  of 
the  Scripture,  and  especially  when  they  make  void  the  precept 
of  the  Most  High.  Here  we  have  a  prophecy  that  the  very 
earth,  as  well  as  those  who  dwell  upon  it,  shall  be  caused  to 
worship  the  first  beast,  the  papacy.  There  is  only  one  institu- 
tion in  which  the  earth  is  made  to  do  homage  to  that  power, 
and  that  is  the  Sunday.  God  commanded  that  in  seed-time 
and  harvest  the  earth  should  rest  on  the  Sabbath.     But  that 


THE   COMMANDMENTS   AND   THE   FAITH. 


213 


church  has  commanded  that  all  kinds  of  labor  be  done  on  the 
Sabbath  of  the  Lord,  and  that  no  work  shall  be  done  on  the 
Sunday.  The  earth  must  not  be  plowed  nor  reaped  on  the 
Sunday,  but  rest,  and  thus  do  homage  to  the  authority  of  that 
power.  Shall  we,  too,  continue  to  honor  that  power,  to  the 
neglect  of  the  commandments  of  God?  This  is  the  very  sin 
that  is  so  fearfully  denounced  in  the  last  message  of  Rev. 
14:9-12. 


ciia^t:e&  jr\rii. 


THE  SEAL  AND   THE   MARK. 

The  Third  Angel's  Message,  in  Eev.  14 :  9-12,  is  the  last 
that  will  be  given  to  this  world.  When  this  closes,  the  Son  of 
man  will  come  to  reap  the  harvest  of  the  earth.  Because 
probation  closes  with  this  message,  therefore  it  is  given  in  the 
most  terrible  language  that  the  Bible  contains.  It  is  as  follows : 

"And  the  third  angel  followed  them,  saying  with  a  loud  voice,  If  any 
man  worship  the  beast  and  his  image,  and  receive  his  mark  in  his  forehead, 
or  in  his  hand,  the  same  shall  drink  of  the  wine  of  the  wrath  of  God,  which 
is  poured  out  without  mixture  into  the  cup  of  his  indignation ;  and  he  shall 
be  tormented  with  fire  and  brimstone  in  the  presence  of  the  holy  angels, 
and  in  the  presence  of  the  Lamb ;  and  the  smoke  of  their  torment  ascend- 
eth  up  forever  and  ever;  and  they  have  no  rest  day  nor  night,  who  worship 
the  beast  and  his  image,  and  whosoever  receiveth  the  mark  of  his  name. 
Here  is  the  patience  of  the  saints;  here  are  they  that  keep  the  command- 
ments of  God,  and  the  faith  of  Jesus." 

It  has  been  seen  that  the  beast  of  this  prophecy  represents 
the  papacy;  that  the  image  is  made  by  the  beast  with  two 
horns,  that  is,  the  United  States  of  America.  The  message  is 
not  confined  to  any  one  country.  Though  the  work  of  the 
image  may  be  somewhat  local,  the  warning  is  against  the  wor- 
ship of  the  beast,  whose  power  and  influence  are  recognized 
everywhere.  It  also  warns  against  receiving  the  mark  of  the 
beast  in  the  forehead  or  in  the  hand.  It  now  remains  to  point 
out  what  is  the  mark  of  the  beast.  When  this  is  done,  the 
message  is  understood  in  all  its  particulars. 

To  explain  this  message  we  must  examine  other  texts  which 
refer  to  the  same  time.     Rev.  6:12-17  contains  a  vision  of  the 
opening  of  the  sixth  seal,  giving  the  signs  of  the  Lord's  com- 
ing, and  introducing  the  terrors  of  the  last  day.     In  chapter  7: 
(214) 


THE  SEAL   AND   THE   MARK.  215 

1-3,  are  seen  four  angels  holding  four  winds,  until  the  servants 
of  God  are  sealed  in  their  foreheads.  In  Dan.  7: 2,  3,  the  striving 
of  the  four  winds  was  said  to  bring  up  four  great  beasts,  which 
represented  the  four  great  kingdoms  which  ruled  over  the 
whole  earth.  These  kings  arose  by  successive  wars,  in  which 
one  kingdom  was  thrown  down,  and  another  arose  in  its  place. 
In  Eevelation  7,  the  four  winds  indicate  wars  and  strife  in  the 
four  quarters  of  the  earth.  These  are  the  same  as  the  battle  of 
the  great  day  of  God  Almighty,  just  as  the  Lord  comes.  Rev. 
16:14,  15.  Before  that  day  of  terror  comes,  a  special  work 
must  be  done  for  the  servants  of  God,  who  have  to  stand  com- 
plete when  the  Lord  Jesus  closes  his  work  of  intercession  in 
Heaven.  It  is  an  awful  hour  that  is  coming,  and  a  thorough 
preparation  is  needed  to  stand  in  the  battle  of  the  day  of  the 
Lord.    Eze.  13  :  5. 

The  same  time  and  circumstances  are  presented  in  Ezekiel 
9.  They  are  represented  under  a  vision  of  Jerusalem,  and  an 
angel  is  directed  to  set  a  mark  upon  the  foreheads  of  the  men 
that  sigh  and  cry  for  the  abominations  that  are  done  in  the 
midst  thereof.  And  other  angels  are  told  to  go  after  him  and 
smite  and  ^lay  utterly;  neither  to  spare  nor  to  pity,  but  to 
destroy  all  upon  whom  the  mark  was  not  set.  Verses  4-6. 
There  is  a  time  of  utter  destruction  impending,  when  the 
priesthood  of  Jesus  is  ended,  and  probation  is  closed.  That  is 
the  time  of  this  prophecy,  the  same  as  Rev.  7  : 1-3. 

Again,  after  the  persecution  of  Revelation  13  is  described, 
there  is  given  a  view  of  the  triumph  of  the  persecuted  saints 
standing  on  the  Mount  Zion  with  the  Lamb,  having  his  Father's 
name  written  in  their  foreheads.  This  is  after  the  Son  of  man 
has  come  to  redeem  them.  Now  we  have  three  similar  views 
of  the  saints  of  God, — one,  where  a  seal  is  put  in  their  fore- 
heads, before  the  winds  of  war  blow  on  the  earth ;  a  second, 
where  a  mark  is  set  on  their  foreheads,  before  the  sword  of  utter 
destruction  is  sent  forth;  the  third,  where  they  have  passed 
through  the  time  of  trouble,  having  the  Father's  name  in  their 
foreheads.  But  all  these  refer  to  the  same  thing ;  the  seal  and 
the  mark  are  the  same  as  having  the  Father's  name  in  their 


216  FROM    EDEN   TO    EDEX. 

foreheads.  In  Rom.  4 :  11,  also,  we  learn  that  sign  and  seal 
mean  the  same  thing,  both  being  in  this  text  referred  to  circum- 
cision. Both  indicate  a  mark  whereby  a  person  or  thing  may 
be  identified. 

Now  we  have  the  two  classes,  both  marked,  the  servants  of 
God  in  their  foreheads,  and  the  worshipers  of  the  beast  in 
their  foreheads  or  in  their  hands.  But  we  do  not  suppose,  in 
either  case,  that  a  literal  mark  or  stamp  is  put  upon  them,  but 
that  something  attaches  to  them  by  which  they  may  be  known, 
respectively,  as  the  servants  of  God,  or  the  worshipers  of  the 
beast.  In  the  Third  Angel's  Message  these  two  classes  are 
represented — one,  as  worshiping  the  beast  and  receiving  his 
mark;  the  other,  as  keeping  the  commandments  of  God,  and 
the  faith  of  Jesus.  But  inasmuch  as  the  mark  in  the  foreheads 
of  the  servants  of  God  is  said  to  contain  the  Father's  name,  wo 
must  look  for  this  sign  in  the  commandments  of  God,  rather 
than  in  the  faith  of  Jesus.  In  searching  out  this  matter  our 
first  inquiry  will  be — 

WHAT  IS  THE  SIGN  OR  SEAL  OF  GOD  ? 

As  this  is  a  subject  of  unusual  importance,  we  will  examine 
the  testimony  of  the  Scriptures  in  regard  to  the  Father's  name, 
or  the  evidence  and  title  of  his  authority.  In  the  opening 
words  of  the  Bible,  God  reveals  himself  to  us  as  Creator:  "  In 
the  beginning  God  created  the  heaven  and  the  earth."  Gen. 
1:1.  To  create,  to  bring  into  existence,  and  to  give  life  to 
inanimate  objects,  is  the  very  highest  manifestation  of  power, 
far  beyond  the  comprehension  of  finite  minds.  In  all  the 
Scriptures  God  presents  his  power  to  create,  and  his  work  as 
Creator,  as  that  which  distinguishes  him  from  false  gods  or 
idols.  After  declaring  the  vanity  of  false  gods,  he  directed  his 
servant  to  point  out  the  difference  between  the  true  and  the 
false,  in  the  following  manner: — 

"Thus  shall  ye  say  unto  them,  The  gods  that  have  not  made  the  heav- 
ens and  the  earth,  even  they  shall  perish  from  the  earth,  and  from  under  these 
heavens.  He  hath  made  the  earth  by  his  power,  he  hath  established  the 
world  by  his  wisdom,  and  hath  stretched  out  the  heavens  by  his  discretion.'* 
Jer.  10 :  11, 12. 


I 


THE   SEAL   AND   THE   MARK.  2l7 

And  SO,  again,  when  Paul  would  turn  away  the  Athenians 
from  their  idols  to  the  worship  of  the  true  God,  he  said : — 

'•  Whom  therefore  ye  ignorantly  worship,  him  declare  I  mito  you.  God 
that  made  the  world  and  all  thin^js  therein,  seeing  that  he  is  Lord  of  heaven 
and  earth,  dwelleth  not  in  temples  made  with  hands."    Acts  17 :  23,  24. 

And  so  in  many  other  texts  of  Scripture. 

At  first  thought  it  seems  strange  that  any  nation  should 
ever  forget  God,  the  Creator,  whose  wonderful  works  are  ever 
before  their  eyes.  Ps.  19 : 1.  But  the  reason  is  found  in  the 
fallen  nature  of  man,  in  the  perverseness  of  the  human  heart. 
The  apostle  thus  explains  tho  matter;  he  says,  "They  did  not 
like  to  retain  God  in  their  knowledge."  Rom.  1 :  28.  The 
knowledge  of  God  keeps  alive  in  man  some  sense  of  responsi- 
bility; it  causes  him  to  look  forward  to  the  judgment.  To  put 
away  the  knowledge  of  God  gives  a  sense  of  carnal  security; 
it  leaves  the  conscience  without  restraint. 

Man  loves  to  honor  and  to  exalt  himself  The  pride  of  life 
is  one  of  the  deadly  evils  of  the  world.  1  John  2 :  16.  Inspira- 
tion has  pointed  out  the  process  by  which  man  sunk  so  far 
below  the  position  for  which  his  Maker  designed  him.  The 
word  speaks  thus  : — 

■  "When  they  knew  God,  they  glorified  him  not  as  God,  neither  were 
thankful ;  but  became  vain  in  their  imaginations,  and  their  foolish  heart  was 
darkened.  Professing  themselves  to  be  wise,  they  became  fools,  and  changed 
the  glory  of  the  uncorruptible  God  into  an  image  made  like  to  corruptible 
man,  and  to  birds,  and  fourfooted  beasts,  and  creeping  things."  Rom. 
1 :  21-23. 

And  thus  it  is  proved  that  it  is  altogether  of  man's  own  per- 
verseness that  he  is  sunken  so  low,  and  is  so  far  from  God. 
And  even  in  his  low  estate  he  has  nothing  to  plead  in  excuse 
for  his  condition.  For  the  apostle,  speaking  of  the  same  class 
who  had  so  far  degraded  themselves,  says: — 

"  Because  that  which  may  be  known  of  God  is  manifest  to  them ;  for  God 
hath  showed  it  unto  them.  For  the  invisible  things  of  him  from  the  crea- 
tion of  the  world  are  clearly  seen,  being  understood  by  the  things  that  are 
made,  even  his  eternal  power  and  Godhead;  so  that  they  are  without  excuse." 
Rom.  1 :  19,  20. 

These  have  shut  their  eyes  against  the  evidences   of  the 


218  FROM    EDEN   TO    EDEN. 

deity  of  God, — evidences  shown  in  his  work  of  creation.  For 
truly,  **  the  heavens  declare  the  glory  of  God ;  and  the  firma- 
ment showeth  his  handiwork."    Ps.  19 : 1. 

Thus  it  is  clear,  as  God's  word  is  true,  that  the  eternal  power 
and  Godhead  of  the  Supreme  One  may  be  "  understood  by  the 
things  that  are  made."  Had  not  man  perverted  his  way,  and 
"worshiped  and  served  the  creature  more  than  the  Creator," 
he  would  forever  have  lived  happy  in  the  love  of  his  heavenly 
Father.  And  this  was  the  intention  of  the  Creator.  He  made 
the  best  and  wisest  provision  for  keeping  the  children  of  his 
creation  near  to  himself. 

It  is  written  in  the  Scriptures  that  "  he  hath  made  his  won- 
derful works  to  be  remembered."  Ps.  Ill :  4.  And  when  he 
made  the  world  he  instituted  a  memorial  to  keep  his  work  in 
remembrance.  It  has  already  been  noticed  that  the  Lord 
claimed  the  seventh  day,  the  Sabbath,  as  his  own,  because  he 
rested  upon  it  from  his  wonderful  work  of  creation.  He  blessed 
it,  he  sanctified  it,  that  it  might  be  separated  from  all  other 
days.  He  wrought  thousands  of  miracles  before  his  people  to 
put  honor  upon  this  holy  day.  Of  this  institution  the  Lord 
said  to  Moses:  "  It  is  a  sign  between  me  and  the  children  of 
Israel  forever."  Of  what  is  it  a  sign?  The  words  following 
explain  this:  "For  in  six  days  the  Lord  made  heaven  and 
earth,  and  on  the  seventh  day  he  rested,  and  was  refreshed." 
Ex.  31 :  17.  It  was  not  a  type,  or  anything  peculiar  to  "  Israel 
after  the  flesh,"  but  it  is  a  sign  of  a  work  in  which  all  nations 
have  an  equal  interest ;  a  sign  of  the  creation  of  that  "  first 
dominion "  which  shall  be  given  to  all  "  the  Israel  of  God " 
(Gal.  6 :  16),  the  true  children  of  Abraham.  And  thus  the  words 
of  the  Lord  himself  declare  that  the  seventh-day  Sabbath  is  a 
sign  of  the  creation  of  the  heavens  and  the  earth. 

If  his  eternal  power  and  Godhead  may  be  understood  by 
the  things  which  he  has  made,  as  the  Scriptures  teach;  and  if 
he  has  given  his  power  to  create,  and  his  work  of  creation,  as 
that  which  specially  distinguishes  him  from  false  gods,  how 
necessary  that  this  work  should  ever  be  borne  in  mind.  They 
who   forget  the   work   of  creation,  forget  the   Creator.     The 


THE   SEAL   AND   THE  MARK.  219 

nations  who  know  not  God  have  lost  all  idea  of  any  work  of 
creation.  How  could  they  retain  an  idea  of  creation,  and  of  a 
Creator,  and  yet  worship  the  work  of  their  own  hands? 

This  presents  the  Sabbath  institution  as  having  a  far  higher 
object  than  that  of  affording  merely  physical  rest  to  mankind. 
Man  needs  periods  of  rest ;  he  needs  a  period  of  rest  in  every 
twenty-four  hours.  And  God  wisely  and  beneficently  provided 
for  it  by  giving  alternate  periods  of  light  and  darkness.  But 
the  Sabbath  had  another  and  more  important  office  to  fill.  It 
is  the  Creator's  memorial;  it  is  intended  to  keep  alive  in  the 
minds  of  men  the  great  and  all-important  truth  that  there  is  a 
God  of  almighty  power,  the  Creator  of  heaven  and  earth,  and 
that  "they  be  no  gods,  which  are, made  with  hands."  Acts 
19  :  26. 

We  have  seen  that  the  words  sign  and  seal  refer  to  the 
same  thing.  God  himself  declared  that  the  Sabbath  is  his 
sign,  imparting  the  knowledge  that  he  is  God,  the  Creator  of 
all  things.     Thus  he  spoke: — 

"I  am  the  Lord  your  God;  walk  in  my  statutes,  and  keep  my 
judgments,  and  do  them ;  and  hallow  my  Sabbaths  ;  and  they  shall  be  a 
sign  between  me  and  you,  that  ye  may  know  that  lam  the  Lord  your  God." 
Eze.  20 :  19,  20.    Also  verse  12 ;  Ex.  31 :  13. 

The  Sabbath  is  the  sign  of  God — the  seal  of  his  law.  It  is 
the  evidence  of  his  authority;  it  is  that  mark  by  which  they 
that  keep  all  his  commandments  may  be  known  from  all  the 
world  besides.  This  is  the  testimony  of  Jehovah  himself; 
it  is  his  own  claim, — his  sign  to  the  highest  title  of  authority, — 
the  Creator. 

Now  another  question  must  be  examined.     It  is  this : — 

WHAT   IS   THE   MARK    OF   THE   BEAST? 

In  regard  to  the  sign  or  seal  of  God  we  have  given  the 
Lord's  own  testimony  from  the  Scriptures.  So,  on  the  other 
hand,  we  shall  let  the  papacy  speak  for  itself  as  to  what  it  offers 
as  the  peculiar  evidence,  oi:  sign,  or  mark,  of  its  authority  and 
power.  As  the  Sabbath  is  the  sign  that  God  is  Creator  of  all 
things,  the  very  highest  claim  of  power  would  be  to  assume  to. 


220  FROM    EDEX   TO    EDEN. 

set  aside  that  sign,  and  substitute  one  of  its  own.  And  the 
evidence  would  be  strengthened  if  that  other  sign  were  in 
direct  opposition  to  the  sign  of  God.  And  such  we  find  to  be 
the  case  in  regard  to  the  sign  of  the  beast.  The  Catholic  Church 
claims  that  it  has  the  right  to  make  that  sinful  which  God  has 
expressly  permitted,  and  to  make  that  a  virtue  and  a  Christian 
duty  which  God  has  expressly  prohibited.  What  higher 
power  can  there  be  in  Heaven  or  on  earth  than  the  power  to 
annul  the  laws  of  the  Most  High — to  sit  in  judgment  upon  the 
precepts  of  the  Almighty.  That  these  things  are  so  is  known 
to  all  the  world. 

When  Leo  III.  was  accused  of  harboring  evil  designs  against 
the  rights  of  the  people,  Charlemagne  summoned  a  court  to 
hear  the  charges,  but  they  unanimously  declared  that  they 
dared  not  judge  the  apostolical  see,  the  head  of  all  the  churches 
of  God.  They  considered  Leo  as  high  priest  appointed  to 
judge  all,  and  himself  to  be  judged  of  no  man.  The  pope  then 
saluted  Charles  as  emperor  of  Rome.  Robinson's  "  Ecclesi- 
astical Researches,"  recording  these  transactions  (pp.  172, 
173),  says:— 

"  Charles  was  complimented  with  the  name,  but  the  pope  had  the 
thing.    The  title  of  emperor  is  a  shadow ;  to  be  above  law  is  the  substance." 

This  is  a  correct  estimate  of  the  relative  positions  occupied 
by  emperors  and  popes  for  many  centuries.  But  to  be  above 
human  law  and  above  the  judgment  of  man,  was  far  beneath 
the  ambition  of  the  occupants  of  the  papal  chair.  They  must 
be  superior  to  all  law,  human  and  divine.  This  might  well  be 
considered  a  harsh  judgment  did  they  not  openly  make  the 
claim,  and  boast  of  it  as  their  right? 

In  the  Council  of  Trent,  the  question  came  up  as  to  how 
the  Church  of  Rome  should  meet  the  Protestants  on  the  subject 
of  tradition  and  the  Scriptures.  Holtzman's  "  Canon  and  Tra- 
dition" (p.  163)  says  :— 

"The  archbishop  of  Rhegio  declared  in  a  speech,  January  18, 1562,  at 
the  Council  of  Trent,  openly,  that  tradition  stood  higher  than  the  Scriptures. 
The  authority  of  the  church  could  not  be  [already  was  not]  bound  to  the 
authority  of  the  Scriptures,  because  the  church  had,  not  on  the  authority  of 


THE   SEAL   AND    THE   MARK.  221 

Christ,  but  on  its  own,  changed  the  Sabbath  into  Sunday."    Le  Plat,  I,  309- 
314,  Council  of  Trent. 

It  is  recorded  that  in  Eck's  disputations  with  the  Reformers, 
he  said: — 

"  Finally,  the  power  of  the  clmrch  over  the  Scriptures  holds  good  from 
this  fact,  that  the  church,  resting  on  the  fullness  of  power  granted  to  it,  has 
made  clianges  with  certain  precepts  of  the  Scriptures.  For,  notwithstanding 
the  Sabbath  commandment,  Sunday  has  taken  the  place  of  the  Sabbath." 
Eck's  Loci,  I,  15. 

Thus  it  appears  that  whenever  Catholic  authorities  wish 
to  give  ample  proof  of  the  great  power  of  the  church,  they 
refer  to  the  act  of  changing  the  Sabbath  into  Sunday,  contrary 
to  the  plain  commandment  of  God.  And  their  testimony  is 
even  more  direct  than  that  which  is  here  given.  In  a  Catholic 
work  entitled,  "  Abridgment  of  Christian  Doctrine,"  the  insti- 
tution of  Sunday  is  set  forth  as  the  evidence  of  the  great  power 
of  the  church,  and  as  that  ordinance  in  which  the  Protestants 
do  homage  to  her  power,  in  spite  of  their  professions.  It  speaks, 
thus: — 

"  Question — How  prove  you  that  the  church  hath  power  to  command 
feasts  and  holy  days? 

^'Answer — By  the  very  act  of  changing  the  Sabbath  into  Sunday,  which 
Protestants  allow  of;  and  therefore  they  fondly  contradict  themselves,  by 
keeping  Sunday  strictly,  and  breaking  most  other  feasts  commanded  by  the 
same  church. 

"  Q. — How  prove  you  that  ? 

''  J.— Because  by  keeping  Sunday  they  acknowledge  the  churches  power 
to  ordain  feasts,  and  to  command  them  under  sin  ;  and  by  not  keeping  the 
rest  by  her  commanded,  they  again  deny,  in  fact,  the  same  power." 

Here  the  Sunday  is  given  as  the  sufficient  evidence  that 
the  church  has  power  to  make  a  sin  of  that  which  the  Lord 
has  not  spoken ;  nay,  more,  to  make  it  a  sin,  and  worthy  of  a 
curse,  to  do  that  which  the  Lord  has  expressly  commanded. 
The  Lord  commanded  to  keep  the  Sabbath-day;  but  the  Coun- 
cil of  Laocjicea  declared  that  they  who  kept  the  Sabbath  in 
preference  to  the  Sunday,  should  be  accursed  from  Christ.  And 
thus  have  we  found,  in  the  precepts  of  that  church,  an  institu- 
tion the  very  opposite  of  the  sign  of  God,  set  forth  as  the  sign 
of  her  power.     If  this  is  not  that  mark  of  the  beast,  what  could 


222  FROM    EDEN   TO    EDEN. 

be?  And  if  any  act  of  presumption  could  call  for  vengeance 
from  Heaven,  why  should  not  this  ?  If  we  follow  her  in  this 
presumption  against  the  commandment  of  God,  how  shall  we 
meet  it  at  the  last  day  ?  Let  the  Third  Angel's  Message,  of 
Revelation  14,  be  our  warning  in  this  matter. 

It  has  been  shown  in  the  prophecy  of  Daniel  that  this  same 
power  should  think  to  change  times  and  laws.  Dan.  7:  25. 
And  here  we  behold  the  fulfillment  in  that  church  affirming 
its  power  to  change  the  highest  laws  of  the  Infinite  One.  It  is 
this,  more  than  all  else,  that  identifies  that  power  as  the 
"  man  of  sin  "  spoken  of  in  2  Thess.  2 : 3, — that  man  of  law- 
lessness, that  man  against  all  law,  setting  himself  to  be  above 
all  law.  In  this  he  has  truly  exalted  himself  above  God,  as 
having  authority  to  annul  the  statutes  of  God.  He  is  not  only 
a  sinful  man ;  there  are  multitudes  of  such  in  the  world.  He 
is  what  the  Scripture  says,  the  man  of  sin.  He  makes  mer- 
chandise of  sin;  he  pretends  to  make  wrong  right,  and  to 
make  right  wrong ;  for  surely  there  can  be  no  higher  stand- 
ard of  right  and  wrong  than  the  law  of  God,  and  this  he  es- 
says to  reverse.  Thus  in  his  hands  sin  loses  its  sinfulness,  and 
under  his  touch  virtue  is  no  longer  beautiful.  Every  word  of 
this  strong  indictment  is  fully  justified  by  the  high  claims  put 
forth  by  that  church  to  be  above  the  Scriptures,  and  above  all 
law. 


CIIA.^TE&    J^^rllZ 


SIGNS   OF  THE  SECOND   COMING  OF  CHRIST. 

It  is  quite  generally  believed  that  we  cannot  know  any- 
thing about  the  time  of  the  second  advent  of  our  Lord,  until  it 
takes  place;  that  he  will  come  the  second  time  without  warn- 
ing. But  no  greater  mistake  could  be  made.  We  firmly  be- 
lieve that  the  great  majority  do  not  want  to  know  or  hear  any- 
thing about  it,  because  the 'thought  is  unpleasant  to  them. 
They  realize  that  it  will  be  a  day  of  terror  to  those  who  are 
not  prepared  for  his  coming,  and  they  seem  to  realize,  to  some 
extent,  that  such  an  extraordinary  event  will  require  extraor- 
dinary preparation.  Our  Saviour  said  it  will  be  as  the  days  of 
Noah;  and  we  know  that  Noah  had  to  make  special  prepara- 
tion for  the  flood — he  had  to  do  something  entirely  different 
from  all  that  was  required  of  his  fathers. 

But  that  day  will  also  be  a  day  of  great  joy  and  glory.  To 
the  saints  who  have  heeded  the  warnings  given  in  the  proph- 
ecies, who  are  looking  for  him  (Heb.  9 :  28),  who  love  his  ap- 
pearing (2  Tim.  4:1-8),  who  have  kept  the  commandments  of 
God  when  persecution  raged  on  every  side  (Rev.  13  and  14), 
it  will  be  a  day  of  joyful  triumph.  The  prophet,  describing 
that  day,  says  the  saints  will  exclaim,  "  Lo,  this  is  our  God; 
we  have  waited  for  him,  and  he  will  save  us ;  this  is  the  Lord ; 
we  have  waited  for  him,  we  will  be  glad  and  rejoice  in  his  sal- 
vation." Isa.  25 :  9.  In  order  to  wait  for  him,  they  must  make 
the  special  preparation  needed;  and  in  order  to  make  that 
special  preparation,  they  must  understand  the  warning  and  in- 
structions of  the  Scriptures  on  that  subject. 

Noah  went  into  the  ark  seven  days  before  the  flood  came 
upon  the  earth.   Gen.  7: 1-6.     During  those  seven  days  he 

(223) 


224  FROM    EDEN    TO    EDEN. 

waited  for  the  flood;  he  surely  did  not  wait  while  he  was 
building  the  ark.  When  our  characters  are  completely  formed 
in  the  sight  of  God — when  Jesus  has  blotted  out  all  our  sins, 
and  probation  has  closed,  and  the  time  of  trouble  comes — then 
the  saints  will  anxiously  wait  for  the  Lord. 
The  prophet  Joel  wrote  thus : — 

"  Blow  ye  the  trumpet  in  Zion,  and  sound  an  alarm  in  my  holy  mount- 
ain ;  let  all  the  inhabitants  of  the  land  tremble ;  for  the  day  of  the  Lord 
Cometh,  for  it  is  nigh  at  hand."    Joel  2  : 1. 

The  day  of  the  Lord  is  a  long  period  of  time  which  will 
immediately  succeed  the  "  day  of  salvation,"  which  has  now 
continued  many  centuries.  Writing  to  the  Thessalonians, 
Paul  connected  the  coming  of  Christ,  the  resurrection  of  the 
dead,  etc.,  with  the  coming  of  the  day  of  the  Lord.  1  Thess. 
4 :  13-18;  5  :l-4.  And  Peter  said  the  perdition  of  ungodly  men, 
the  melting  of  the  earth,  and  the  burning  up  of  all  the  works 
of  men,  will  take  place  in  the  day  of  the  Lord.  That  is  the 
day  of  which  the  prophet  Joel  spoke. 

Now  every  word  spoken  by  the  mouth  of  the  holy  prophets 
must  be  fulfilled;  and  before  the  day  of  the  Lord  comes  an 
alarm  must  be  sounded.  This  alarm,  as  we  have  seen,  is 
the  solemn  warning  of  the  three  angels'  messages  (Revelation 
14),  given  just  before  the  coming  of  Christ.  And  this  proves 
that  the  students  of  prophecy  will  know  when  that  day  of  the 
Lord  is  near;  otherwise  they  could  not  sound  the  alarm. 

Paul,  in  Heb.  9:28,  says  that  Christ  will  come  the  second 
time  without  sin  unto  salvation  to  them  that  look  for  him. 
In  chapter  10:25  he  exhorts  them  to  faithfulness,  especially 
when  they  see  the  day  approaching.  He  has  spoken  of  no 
other  day  than  that  of  the  coming  of  Christ.  The  saints  will 
see  it  approaching;  they  will  heed  the  warning;  they  will  love 
his  appearing ;  they  will  anxiously  wait  for  him. 

This  is  not  a  matter  of  conjecture,  but  of  the  most  certain 
knowledge.  Jesus  made  it  as  sure  as  the  heavens  and  the 
,'  earth,  in  his  instruction  to  his  disciples.  When  he  had  spoken 
to  them  of  the  destruction  of  the  temple,  and  the  city  of  Jeru- 
salem, they  anxiously  besought  him,  saying: — 


SIGNS   OF   THE   SECOND    COMING   OF    CHRIST.  *        225 

"Tell  us,  when  shall  these  things  be,  and  what  shall  be  the  sign  of  thy 
coming,  and  of  the  end  of  the  world  ?  "    Matt.  24 : 3. 

Two  questions  are  here  asked:  1.  When  shall  these  things 
be?  that  is,  when  shall  the  temple  and  the  city  be  destroyed  ? 
2.  What  shall  be»the  sign  of  thy  coming,  and  of  the  end  of  the 
world  ?  In  the^ first  of  these  questions  we  have  now  no  inter- 
est ;  therefore  we  will  attend  to  only  those  parts  of  the  chapter 
which  have  a  clear  reference  to  the  second,  enough  to  ascer- 
tain the  certainty  with  which  we  may  know  when  the  coming 
of  the  Lord  is  near. 

Verses  4-8  speak  of  wars  and  rumors  of  wars,  kingdom 
rising  against  kingdom,  and  nation  against  nation,  and  pesti- 
lences and  famines  in  divers  places,  which  are  the  beginning  of 
sorrows;  the  end  is  not  yet.  These  verses  clearly  refer  to  the 
last  days,  and  the  end  spoken  of  is  the  end  of  the  world,  or  of 
the  gospel  age;  for  it  is  not  truQ  that  these  things  took  place 
after  Jesus  spoke  these  words,  and  before  the  destruction  of 
the  temple,  which  was  in  a.  d.  70.  Verses  9-14  also  refer  to 
the  end  of  the  world,  showing  that  the  last  days  will  be  marked 
by  a  declension  of  piety,  love  growing  cold,  and  the  necessity 
of  endurance  on  the  part  of  the  faithful.  For  a  similar  testi- 
mony, see  2  Tim.  3:1-5. 

Also  the  great  tribulation,  verses  21, 22,  has  reference  to  the 
long  persecution  of  the  church  under  the  Roman  power, 
specially  under  papal  Rome.  Twelve  hundred  and  sixty  years 
were  marked  off  for  the  triumph  of  the  papacy,  and  in  that 
time  the  saints  of  the  Most  High  were  given  into  his  hand. 
But  the  days  were  shortened  for  the  elect's  sake,  lest  the  church 
of  God  should  be  utterly  cut  off.  That  is,  the  persecution  did 
not  continue  the  entire  time  of  the  twelve  hundred  and  sixty 
years. 

The  false  Christs  and  false  prophets  of  verses  23,  24,  also 
belong  to  the  last  days.  They  are  the  same  as  the  wonder- 
workers of  Rev.  13  :  13,  14,  and  16  :  13,  14.  These  signs  and 
wonders,  false  and  deceitful  miracles,  will  increase  unto  the 
end. 

In  verses  26,  27  is  given  very  important  information — a 
15 


226  FROM    EDEN    TO    EDEN. 

sure  defense  against  the  deceptions  of  the  last  days  in  regard 
to  the  Lord's  coming.  In  many  parts  of  the  world  the  cliurch 
is  fast  departing  from  the  faith  of  the  gospel ;  many  are  deny- 
ing that  the  Lord  will  ever  come  to  this  world  again  personally. 
All  such  will  readily  be  deceived  by  false  Christs  and  false 
prophets  and  false  miracles.  But  Jesus  says  that  as  the  light- 
ning shines  from  one  end  of  heaven  to  the  other,  so  will  his 
coming  be.  "  Every  eye  shall  see  him."  Paul  says,  *'  The  Lord 
himself  shall  descend  from  heaven  with  a  shout,  with  the  voice 
of  the  archangel,  and  with  the  trump  of  God,  and  the  dead  in 
Christ  shall  rise."  1  Thess.  4 :  13-18.  They  who  confidently 
rely  upon  these  scriptures  cannot  be  deceived  on  this  subject,  for 
nobody  can  counterfeit  the  lightning's  flash — much  less  the 
coming  of  Christ  with  his  myriads  of  holy  angels,  the  resur- 
rection of  the  dead,  etc. 

Verse  29  contains  the  signs  of  the  Saviour's  coming,  as 
follows : — 

"Immediately  after  the  tribulation  of  those  days  shall  the  sun  be  dark- 
ened, and  the  moon  shall  not  give  her  light,  and  the  stars  shall  fall  from 
heaven." 

Some  have  thought  that  other  signs  follow  these,  because 
other  things  are  there  mentioned.  But  among  the  things 
mentioned  are  the  coming  of  the  Lord,  and  his  sending  his 
angels  to  gather  his  elect.  The  signs  cannot  include  his  com- 
ing, for  they  are  signs  of  his  coming.  The  shaking  of  the 
powers  of  the  heavens  takes  place  at  Iiis  coming,  under  the 
sixth     seal    of  Revelation    6 ;  it  is  not  a  sign. 

In  Mark  13: 24  the  signs  are  thus  spoken  of:  "But  in  those 
days,  after  that  tribulation,  the  sun  shall  be  darkened,"  etc. 
The  days  of  papal  triumph,  twelve  hundred  and  sixty  years, 
ended  in  1798,  as  has  been  seen,  but  the  tribulation — the  per- 
secution of  the  church  unto  death — ceased  before  that  time. 
The  Reformation  did  not  deprive  the  papacy  of  its  power  to 
persecute;  but  the  opposition  raised  against  papal  errors  and- 
practice  made  it  inexpedient  for  the  popes  to  try  to  exercise  that 
power.  Nor  did  it  convert  them  to  a  different  disposition ,  for  the 
papacy  never  changes.     In  the  "  Syllabus  of  Errors,"  published 


SIGNS    OF    THE    SECOND    COMING   OF    CHRIST.  227 

by  Pius  IX.,  the  doctrine  is  condemned  that  different  rehgions 
may  be  tolerated  where  the  power  exists  to  suppress  them. 

First  Sign,  "  The  Sun  Shall  Be  Darkened." — It  is  a  well- 
known  fact  that  on  the  19th  of  May,  1780,  after  the  persecution 
had  ceased,  but  before  the  days  had  ended,  the  sun  was  dark- 
ened in  a  most  remarkable  manner,  and  to  a  remarkable  extent. 
The  darkening  was  principally  on  the  American  continent, 
just  where  the  miracles  of  these  last  days  took  their  rise,  and 
where  the  Lord  in  his  providence  caused  the  Third  Angel's 
Message  to  first  go  forth.  The  darkening  was  so  extensive  and 
of  so  long  continuance  that  it  fulfilled  the  prophecy  in  a  strik- 
ing manner.  A  few  testimonies  of  the  many  that  might  be 
given  will  suffice  to  make  the  fulfillment  apparent. 

Noah  Webster,  LL.D.,  in  his  large  English  Dictionary, 
gives  the  following  information  concerning  it: — 

"Dark  Day,  The.  May  19, 1780; — so  called  on  account  of  a  remarkable 
darkness  on  that  day  extending  over  all  New  England.  In  some  places, 
persons  could  not  see  to  read  common  print  in  the  open  air  for  several 
hours  together.  Birds  sang  their  evening  song,  disappeared,  and  became 
silent;  fowls  went  to  roost;  cattle  sought  the  barn-yard ;  and  candles  were 
lighted  in  the  houses.  The  obscuration  began  about  ten  o'clock  in  the 
morning,  and  continued  till  the  middle  of  the  next  night.  .  .  .  The  true 
cause  of  this  remarkable  phenomenon  is  not  known." 

In  a  valuable  work,  entitled,  "  Guide  to  Knowledge,"  is  the 
following : — 

"On  the  19tli  of  May,  1780,  an  uncommon  darkness  took  place  all  over 
New  England,  and  extended  to  Canada.  It  continued  about  fourteen  hours, 
or  from  ten  o'clock  in  the  morning  till  midnight.  The  darkness  was  so  great 
that  people  were  unable  to  read  common  print, or  to  tell  the  time  of  day  by 
their  watches,  or  to  dine,  or  to  transact  their  ordinary  business,  without  the 
light  of  candles.  They  became  dull  and  gloomy,  and  some  were  excessively 
frightened.  The  fowls  went  to  roost.  Objects  could  not  be  distinguished 
but  at  a  very  little  distance,  and  evervthing  bore  the  appearance  of  gloom  and 
night." 

The  American  Tract  Society  publish  the  "Life  of  Edward 
Lee,"  an  eminent  minister  of  the  gospel,  in  which  is  the  follow- 
ing testimony.  Particular  attention  is  called  to  its  expres- 
sions:— 

"  In  the  month  of  May,  1780,  there  was  a  very  terrific  dark  day  in  New 


228  FROM    EDEN    TO    EDEN. 

England,  when  'all  faces  seemed  to  gather  blacknes^;/ and  the  people  were 
filled  with  fear.  There  was  great  distress  in  the  village  where  Edward  Lee 
lived, '  men's  hearts  failing  them  for  fear '  that  tlie  judgment-day  was  at  hand ; 
and  the  neighbors  all  flocked  around  the  holy  man;  for  his  lamp  was 
trimmed  and  shining  brighter,  amidst  the  unnatural  darkness.  Happy  and 
joyful  in  God,  he  pointed  them  to  their  only  refuge  from  the  wrath  to  come, 
and  spent  the  gloomy  hours  in  earnest  prayer  for  the  distressed  multitude." 

These  writers  speak  of  the  sun  being  daricened  till  the  fol- 
lowing midnight ;  how  could  this  be  known?  It  is  easily- 
explained  by  what  follows. 

Second  Sign,  ''  The  Moon  Shall  Not  Give  Her  Light." — 
Matthew  Henry,  a  commentator  on  the  Bible,  well  remarked 
on  this  text: — 

"The  moon  shines  with  a  borrowed  light,  and  therefore  if  the  sun,  from 
whom  she  borrows  her  light,  is  turned  into  darkness,  she  must  fail,  of  course, 
and  become  bankrupt." 

An  eye-witness  of  these  scenes,  speaking  of  the  dark  day, 
said: — 

"  The  darkness  of  the  following  evening  was  probably  as  gross  as  has 
ever  been  observed  since  the  Almighty  first  gave  birth  to  light.  I  could  not 
help  conceiving  at  the  time,  that  if  every  luminous  body  in  the  universe  had 
been  shrouded  in  impenetrable  darkness,  or  struck  out  of  existence,  the 
darkness  could  not  have  been  more  complete.  A  sheet  of  white  paper  held 
within  a  few  inches  of  the  eyes  was  equally  invisible  with  the  blackest  vel- 
vet." 

Another  writer  said : — 

"  Almost  everyone  who  happened  to  be  out  in  the  evening,  got  lost  in 
going  home.  The  darkness  was  as  uncommon  in  the  night  as  it  was  in  the 
day,  as  the  moon  had  fulled  the  day  before." 

In  regard  to  the  continuance  of  the  darkening  of  the  sun, 
it  is  to  be  judged  from  the  continued  darkening  of  the  moon, 
which  was  at  the  full,  when  her  clearest  light  was  to  be  ex- 
pected.    Another  writer  said: — 

"  About  midnight  the  clouds  were  dispersed,  and  the  moon  and  stars 
appeared  with  unimpaired  brilliancy." 

This  shows  that  the  sun  gave  no  light  to  the  moon  till  mid- 
night, and  the  darkness  continuing  from  ten  in  the  morning 
till  midnight,  shows  that  darkness  was  on  the  earth  fourteen- 
twenty-fourth  s  of  the  entire  surface,  from  east  to  west.  A  re- 
markable darkness  indeed ! 


signs  of  the  second  coming  of  christ.  229 

Third  Sign,  "  The  Stars  Shall  Fall  from  Heaven." — 
This  is  the  hist  of  the  three  signs  given  by  onr  Saviour,  and 
was  altogether  the  most  glorious  and  magnificent  in  its  fulfill- 
ment, wliich  was  November  13, 1833.  Ilev.  Henry  Dana  Ward, 
of  New  York  City,  thus  described  the  appearance  of  the  falling 
stars : — 

"At  the  cry,  'Look  out  of  the  window,'  I  sprang  from  a  deep  sleep,  and 
with  wonder  saw  the  east  hghted  up  with  the  dawn  and  meteors.  The 
zenith,  the  north,  and  the  west  also,  showed  the  falling  stars  in  the  very- 
image  of  one  thing,  and  only  one,  I  ever  heard  of.  I  called  to  my  wife  to 
behold  ;  and  while  robing,  she  exclaimed, '  See  how  the  stars  fall.'  I  replied, 
*  That  is  the  wonder ;'  and  we  felt  in  our  hearts  that  it  was  a  sign  of  the  last 
days.  For,  truly,  *the  stars  of  heaven  fell  unto  the  earth,  even  as  a  fig-tree 
casteth  her  untimely  figs,  when  she  is  shaken  of  a  mighty  wind."  Rev.  6 :  13. 
This  language  of  the  prophet  has  always  been  received  as  metaphorical. 
Yesterday,  it  was  literally  fulfilled.  The  ancients  utiderstood  by  aster,  in 
Greek,  and  stella,  in  Latin,  the  smaller  lights  of  heaven.  The  refinement  of 
modern  astronomy  has  made  the  distinction  between  stars  of  heaven  and 
meteors  of  heaven.  Therefore  the  idea  of  the  prophet,  as  it  is  expressed  in 
the  original  Greek,  was  literally  fulfilled  in  the  phenomenon  of  yesterday." 

In  regard  to  the  extent  and  nature  of  this  heavenly  display, 
Professor  Olmstead,  of  Yale  College,  speaks  as  follows : — 

"  The  extent  of  the  shower  of  1833  was  such  as  to  cover  no  inconsidera- 
ble part  of  the  earth's  surface,  from  the  middle  of  the  Atlantic  on  the  east,  to 
the  Pacific  on  the  West;  and  from  the  northern  coast  of  South  America,  to 
undefined  regions  among  the  British  Possessions  on  the  north,  the  exhibi- 
tion was  visible,  and  everywhere  presented  nearly  the  same  appearance. 
The  meteors  did  not  fly  at  random  over  all  parts  of  the  sky,  but  appeared  to 
emanate  from  a  point  in  the  constellation  Leo,  near  a  star  called  Gamma 
Leonis,  in  the  bend  of  the  sickle." 

This  show^s  that  they  w^ere  not  mere  atmospheric  phenom- 
ena, but  came  from  the  regions  far  beyond  our  atmosphere. 
It  was  the  privilege  of  the  writer  of  these  pages  to  behold  this 
scene,  and  it  was  one  never  to  be  forgotten.  They  began  to  fall 
about  an  hour  before  midnight,  increasing  in  frequency  until, 
in  a  ferw  hours,  they  became  a  perfect  shower.  They  could  no 
more  be  counted  than  one  can  count  the  fast-falling  flakes  of 
snow  in  a  hard  storm.  They  continued  to  fall  without  any  dim- 
inution of  numbers  until  the  dawn  of  day  obscured  them. 
And  when  the  approaching  light  of  the  sun  paled  them  in  the 


230  FROM    EDEN    TO    EDEN. 

east,  they  still  colored  the  western  sky.  And  when  the  spread- 
ing light  obscured  them  in  every  direction,  occasionally  one  of 
great  brilliancy  would  leave  its  trace  in  the  west,  showing  that 
they  were  still  falling. 

After  giving  these  signs,  the  Saviour  spoke  a  parable,  in 
application  of  his  instruction.     He  said: — 

"  Now  learn  a  parable  of  the  fig-tree ;  when  his  branch  is  yet  tender, 
and  putteth  forth  leaves,  ye  know  that  summer  is  nigh.  So  likewise  ye, 
when  ye  shall  see  all  these  things,  know  that  it  is  near,  even  at  the  doors." 
Matt.  24 :  32,  33. 

In  Luke  21:29,  30  it  reads,  "Behold  the  fig-tree,  and  all 
the  trees;  when  they  now  shoot  forth,  ye  see  and  know  of  your 
own  selves  that  summer  is  now  nigh  at  hand."  Even  so;  we 
do  not  doubt  it;  we  do  not  need  that  any  should  offer  us  proof; 
we  know  it.  And  thus,  says  the  Saviour,  shall  we  know  when 
his  coming  and  the  end  of  the  world  is  near,  even  at  the  doors. 
It  is  true  that  he  says  that  of  that  day  and  hour  knoweth  no 
man.  This  we  firmly  believe;  but  that  is  not  all  the  truth. 
He  gives  signs  by  which  we  may  positively  know  when  it  is 
near;  he  commanded  us  to  know,  and  gave  the  days  of  Noah 
as  an  example  of  the  danger  of  not  knowing.  We  may  know, 
and  it  is  our  duty  to  know;  and  if  we  w^ould  not  be  neglectful 
of  our  Saviour's  words,  w^e  shall  search  diligently  to  know  all 
the  truth  of  his  sacred  word.  By  so  doing,  we  may  be  the 
children  of  the  light,  and  that  day  shall  not  overtake  us  as  a 
thief.     IThess.  5:4. 


/C^^^--^. 


THE  FALLING  OF  THE  STABS. 


CHA-^TE^     J^IJ^, 


THE   RESURRECTION   OF  THE   DEAD. 

The  coming  of  Christ  will  bring  joy  and  glory,  not  only  to 
the  living,  waiting  saints,  but  to  those  who  are  sleeping  in  the 
dust  of  the  earth.  Paul  said  to  the  church  of  Thessalonica, 
but  the  words  are  really  spoken  to  us  of  the  last  generation, 
that  when  the  Lord  comes  the  dead  will  be  raised  and  the  liv^ 
ing  caught  up  with  them  to  meet  the  Lord  in  the  air.  1 
Thess.  4:13-17.  The  dead  in  Christ  may  have  been  sleeping 
thousands  of  years,  but  they  will  lose  nothing,  as  they  will  be 
glorified  at  the  same  time  as  the  living.  Nor  will  they  have 
any  preeminence  over  the  living,  for  the  Scriptures  say  that 
all  the  faithful  of  ancient  times  died  in  faith,  not  having  re- 
ceived, the  promise,  God  having  reserved  some  better  thing  for 
us,  that  they  without  us  should  not  be  made  perfect.  Heb.  11: 
89,  40.  Both  classes  will  be  caught  up  together  to  meet  their 
coming  Lord  in  glory. 

It  has  been  noticed  that  the  great  primary  truths  of  the 
government  of  God  over  men,  are  common  to  all  dispensations. 
The  gospel  was  revealed  when  Adam  w^as  expelled  from  Eden: 
The  plan  was  developed  in  the  covenant  with  Abraham;  and 
the  prophets  declared  in  advance  the  complete  fulfillment  of 
the  work  of  redemption  through  Jesus,  the  Son  of  God,  the  Son 
of  Abraham,  the  Son  of  David,  the  Seed  of  the  woman  who 
alone  can  triumph  over  the  serpent. 

The  penalty  announced  to  Adam  for  sin,  was  death;  and 
this  penalty  was  executed  by  causing  man  to  return  unto  the 
ground  out  of  which  he  was  taken.  Gen.  2:16, 17;  3:17-19; 
5:5.  To  rob  man  of  life  was  the  great  triumph  of  the  serpent 
— the  enemy  of  God  and  man.     As  has  been  noticed,  the  seed 

(231) 


232  FROM    EDEN    TO    EDEN 

of  the  woman  must  restore  all  that  was  lost  by  sin;  otherwise 
the  triumph  of  the  serpent  would  be  permanent.  Man  must 
be  restored  from  death;  he  must  be  brought  back  from  the 
dust  of  the  ground. 

In  view  of  this  evident  and  necessary  truth,  it  is  surprising 
that  Bible  readers  should  deny — as  man}^  do — that  a  future 
life  and  immortality  were  revealed  and  promised  to  the  patri- 
archs, the  prophets,  and  to  all  the  Israel  of  God.  Had  we  no 
further  proof  than  is  afforded  by  the  many  appeals  in  the  Old 
Testament  Scriptures  to  the  future  judgment,  we  should  even 
then  confidently  deny  their  position.  But  the  proof  to  the 
contrary  of  their  assertion  is  both  abundant  and  explicit.  It 
is  true  that  there  is  no  revelation  made  of  the  Platonic  doctrine 
of  the  immortality  of  the  soul,  nor  is  there  in  the  New  Testa- 
ment. The  promise  of  eternal  life  is  through  the  resurrection 
of  the  dead;  here  only  it  may  be  found  in  the  Bible. 

It  has  been  noticed  that  the  trial  of  Abraham  in  his  being 
commanded  to  offer  Isaac  as  a  sacrifice,  was  much  more  than 
a  trial  of  his  love  for  an  only  son;  it  was  a  trial  of  his  faith  in 
the  promise  of  God,  who  had  said  to  him,  "  In  Isaac  shall  thy 
seed  be  called."  Gen.  21: 12.  Why  did  not  Abraham  plead 
to  be  excused  from  offering  his  son,  on  the  ground  that  if  Isaac 
were  slain  the  promise  of  God  must  fail  ?  The  reason  is  given 
in  Hebrews  11,  that  remarkable  chapter  on  the  power  of  faith. 
There  we  read: — 

"By  faith  Abraham,  when  he  was  tried,  offered  up  Isaac;  and  he  that 
had  received  the  promises  offered  up  his  only  begotten  son,  of  whom  it  was 
said.  That  in  Isaac  shall  thy  seed  be  called  ;  accounting  that  God  was  able 
to  raise  him  up,  even  from  the  dead;  from  whence  also  he  received 
him  in  a  figure."    Heb.  11 :  17-19. 

Here  is  the  evidence  that  the  faith  of  Abraham  embraced 
the  resurrection  of  the  dead.  And  inasmuch  as  Abraham,  in 
these  promises,  saw  the  day  of  Christ  and  rejoiced  in  it  (John 
8:56),  he  understood  that  the  Messiah  was  the  true  seed 
through  whom  the  promises  were  to  be  fulfilled.  In  the  sacri- 
fice of  the  son  of  promise  he  saw  and  believed  in  the  sacrifice 
of  the  true  Seed,  the  Son  of  God,  and  in  his  resurrection. 


THE   RESURRECTION   OF   THE   DEAD.  233 

But  further;  it  is  said  of  Abraham  and  others  to  whom  the 
promises  were  given:  "By  faith  he  sojourned  in  the  land  of 
promise,  as  in  a  strange  countr}^,"  receiving  no  inheritance  in 
it,  but  "  confessed  that  they  were  strangers  and  pilgrims  on  the 
earth."  Verses  8-13.  And  this  certainly  proves  that  they 
looked  to  a  future  life  for  the  fultillment  of  the  promises  em- 
braced in  the  covenant. 

But  the  evidence  is  yet  more  direct.  After  reciting  the 
cases  of  patriarchs,  prophets,  and  others,  and  referring  to  the 
host  of  believers  whom  he  had  not  time  to  name,  the  writer 
says  that  they  endured  great  persecutions,  not  accepting  deliver- 
ance when  they  might  have  obtained  it  by  a  denial  of  their  faith, 
"that  they  might  obtain  a  better  resurrection."  Heb.  11:35. 
This  is  decisive;  it  shows  how  entirely  at  fault  are  those  pro- 
fessed teachers  of  the  Bible  who  deny  that  tl;ie  faith  of  the  an- 
cients embraced  the  future  life.  They  saw  it  through  the  res- 
urrection of  the  dead. 

Besides  this,  we  have  specific  declarations  of  individuals. 
Job  distinctly  referred  to  the  resurrection  in  chapter  14: 13-15, 
and  yet  more  plainly  in  the  following : — 

"  For  I  know  that  my  Redeemer  liveth,  and  that  he  shall  stand  at  the 
latter  day  upon  the  earth;  and  though  after  my  skin  worms  destroy  this 
body,  yet  in  my  flesh  shall  I  see  God.  Whom  I  shall  see  for  myself,  and 
mine  eyes  shall  behold,  and  not  another;  though  my  reins  be  consumed 
within  me."    Job  19  :  25-27. 

David  showed  his  faith  in  speaking  of  the  resurrection  of 

Christ:— 

"  Therefore  my  heart  is  glad,  and  my  glory  rejoiceth ;  my  flesh  also 
shall  rest  in  hope.  For  thou  wilt  not  leave  my  soul  in  sheol;  neither  wilt 
thou  suffer  thine  Holy  One  to  see  corruption."  Ps.  16:9, 10;  compare  Acts 
2 :  25-32. 

And  David  gave  his  own  hope  in  the  same  event,  saying, 
"As  for  me,  I  will  behold  thy  face  in  righteousness;  I  shall  be 
satisfied,  when  I  awake,  with  thy  likeness."  Ps.  17:15  ;see 
also  Ps.  49:15. 

The  prophet  Isaiah  is  most  decisive  in  his  testimony.  He 
says : — 

"  Thy  dead  men  shall  live,  together  with  my  dead  body  shall  they  arise. 


234  FROM    EDEN    TO    EDEN. 

Awake  and  sing,  ye  that  dwell  in  dust ;  for  thy  dew  is  as  the  dew  of  herbs 
and  the  earth  shall  cast  out  the  dead."    Isa.  26 :  19. 

In  Matt.  2 :  16-18,  we  learn  that  Jeremiah  prophesied  of  the 
destruction  of  the  children  in  Bethlehem,  by  Herod.  The 
prophecy  we  find  in  chapter  31 :  15-17.  In  verses  16, 17,  the 
weeping  mothers  are  comforted  with  hope  from  the  word  of 
the  Lord: — 

"Thus  saith  the  Lord:  Refrain  th}^  voice  from  weeping,  and  thine  eyes 
from  tears ;  for  thy  work  shall  be  rewarded,  saith  the  Lord ;  and  they  shall 
come  again  from  the  land  of  the  enemy.  And  there  is  hope  in  thine  end. 
saith  the  Lord,  that  thy  children  shall  come  again  to  their  own  border." 

There  is  hope  that  they  shall  come  again  from  the  land  of 
the  enemy.  Their  children  were  dead;  and  Paul  says  the  last 
enemy  is  death.  1  Cor  15 :  26.  This  refers  unmistakably,  to  a 
resurrection  from  the  dead. 

Ezekiel  is  equally  strong  and  explicit  in  his  testimoDy. 
He  saw  in  vision  a  valley  of  dry  bones,  and  by  the  word  of  the 
Lord  they  were  caused  to  live.  Then  the  Lord  thus  explained 
the  vision: — 

"  Then  he  said  unto  me,  Son  of  man,  these  bones  are  the  whole  house 
of  Israel ;  behold,  they  say,  Our  bones  are  dried,  and  our  hope  is  lost,  we 
are  cut  off  for  our  parts.  Therefore  prophesy  and  say  unto  them,  Thus 
saith  the  Lord  God:  Behold,  0  my  people,  I  will  open  your  graves,  and 
cause  you  to  come  up  out  of  your  graves,  and  bring  you  into  the  land  of 
Israel.  And  ye  shall  know  that  I  am  the  Lord,  when  I  have  opened  your 
graves,  O  my  people,  and  brought  you  up  out  of  your  graves,  and  shall  put 
my  Spirit  in  you,  and  ye  shall  live,  and  I  shall  place  you  in  your  own 
land."    Eze.  37:11-14. 

And  Daniel  adds  his  testimony  in  language  equally  strong. 
When  Michael  the  Prince  stands  up,  or  reigns,  the  time  comes 
for  the  deliverance  of  the  people  of  God.      And  at  that  time — 

"Many  of  them  that  sleep  in  the  dust  of  the  earth  shall  awake,  some 
to  everlasting  life,  and  some  to  shame  and  everlasting  contempt."   Dan.  12 : 2. 

Hosea  also  gives  the  word  of  the  Lord  on  the  same  subject: 

"  I  will  ransom  them  from  the  power  of  the  grave;  I  will  redeem  them 
from  death;  O  death,  I  will  be  thy  plagues;  O  grave,  I  will  be  thy  destruc- 
tion."   Hosea  13:14. 

This  is  some  of  the  testimony  of  the  Old  Testament  in  re- 
gard to  a  future  life — to  a  life  beyond  the  grave.     And  what 


THE   RESURRECTION   OF   THE   DEAD.  235 

more  could  be  asked  to  make  it  sure?  They  who  overlook,  or 
lightly  esteem,  the  resurrection,  find  no  evidence  of  a  future 
life  in  the  Hebrew  Scriptures.  Immortality,  as  they  teach  it, 
inherent  in  the  nature  of  man,  they  fail  to  find  in  that  book. 
Of  that  the  word  of  God  is  silent.  Now  that  the  Jews  believed 
these  scriptures  concerning  a  future  life  is  proved  in  the  New 
Testament  by  the  many  references  to  the  resurrection  as  a  well- 
known  article  of  faith,  except  with  the  Sadducees.  When 
Jesus  said  to  the  sister  of  Lazarus,  "Thy  brother  shall  rise 
again,"  Martha  replied,  "  I  know  that  he  shall  rise  again  in 
the  resurrection  at  the  last  day."  John  11 :  23,  24.  How  did 
she  know  it  except  by  faith  in  the  word  of  God,  wherein  it  was 
revealed?  Also  when  Paul  was  unjustly  accused,  he  created 
a  division  among  his  accusers,  by  crying  out: — 

"  Men  and  brethren,  I  am  a  Pharisee,  the  son  of  a  Pharisee ;  of  the  hope 
and  resurrection  of  the  dead  I  am  called  in  question."    Acts  23 : 6. 

It  requires  but  few  words  to  show  the  great  importance  of 
the  doctrine  of  the  resurrection,  or,  rather,  of  the  resurrection  as 
a  revealed  truth.  It  is  confessed  that  as  far  as  the  Old  Testa- 
ment is  concerned,  the  resurrection  presents  the  only  hope  of 
future  life.  The  words  of  Jesus  should  be  carefully  considered. 
He  said  to  one  who  had  invited  him  to  dine  with  him,  that 
when  he  made  a  feast  he  should  call  the  poor,  the  lame,  and 
the  blind,  for  this  reason: — 

"And  tliQU  shalt  be  blessed;  for  they  cannot  recompense  thee;  for  thou 
shalt  be  recompensed  at  the  resurrection  of  the  just."    Luke  14  :  14. 

And  this,  in  turn,  shows  the  importance  of  the  second  ad- 
vent of  our  Saviour;  for  the  resurrection  of  the  just  will  take 
place  when  he  comes,  and  it  will  never  take  place  unless  he 
comes ;  therefore,  should  he  never  come,  the  just  would  never 
receive  their  recompense.  Paul  connects  them  in  the  follow- 
ing manner: — 

"  For  the  Lord  himself  shall  descend  from  Heaven  with  a  shout,  with  the 
voice  of  the  archangel,  and  with  the  trump  of  God;  and  the  dead  in  Christ 
shall  rise  first ;  then  we  which  are  alive  and  remain  shall  be  caught  up  to- 
gether with  them  in  the  clouds,  to  meet  the  Lord  in  the  air;  and  so  shall  we 
ever  be  with  the  Lord."     1  Thess.  4 :  16, 17. 


236  PROM    EDEN   TO    EDEN. 

This  is  parallel  with  that  important  declaration  which  fol- 
lows:— ' 

"  Behold,  I  show  you  a  mystery:  We  shall  not  all  sleep,  but  we  shall  all 
be  changed,  in  a  moment,  in  the  twinkling  of  an  eye,  at  the  last  trump ;  for 
the  trumpet  shall  sound  [when  Christ  comes],  and  the  dead  shall  be  raised 
incorruptible,  and  we  shall  be  changed."     1  Cor.  15 :  51,  52. 

In  both  these  texts,  the  coming  of  Christ  and  the  resurrec- 
tion of  the  dead  are  presented  as  the  hope  of  glory  for  the 
saints.     To  the  latter  are  added  these  words : — 

"So  when  this  corruptible  shall  have  put  on  incorruption,  and  this  mor- 
tal shall  have  put  on  immortality,  then  shall  be  brought  to  pass  the  saying 
that  is  written,  Death  is  swallowed  up  in  victory."     Verse  54. 

Many  other  texts  speak  of  the  coming  of  Christ  as  bring- 
ing the  reward  of  the  saints.  Jesus  himself  testifies:  "  Behold, 
I  come  quickly ;  and  my  reward  is  with  me,  to  give  every  man 
according  as  his  work  shall  be."  Rev.  22:12.  And  again: 
"  For  the  Son  of  man  shall  come  in  the  glory  of  his  Father 
with  his  angels ;  and  then  he  shall  reward  every  man  accord- 
ing to  his  works."  Matt.  16:27.  Says  Paul:  ''When  Christ, 
who  is  our  life,  shall  appear,  then  shall  ye  also  appear  with  him 
in  glory."  Col.  3:4.  "  Looking  for  that  blessed  hope,  and  the 
glorious  appearing  of  the  great  God  and  our  Saviour  Jesus 
Christ."  Titus  2: 13.  Peter  also  says:  "And  when  the  chief 
Shepherd  shall  appear,  ye  shall  receive  a  crown  of  glory  that 
fadeth  not  away."     1  Peter  5  :  4. 

It  is  justly  called  that  blessed  hope,  for  at  the  second  advent 
of  the  Lord  the  saints  will  receive  the  fullness  of  their  hope  in 
endless  life  and  glory.  Who  that  loves  the  Lord  Jesus.,  the 
blessed  and  only  Saviour,  would  not  join  the  beloved  disciple 
in  the  prayer,  "  Even  so,  come,  Lord  Jesus"?     Rev.  22  :  20. 

In  this  chapter  we  have  thus  far  only  spoken  of  the  resur- 
rection of  the  just — the  saints  of  God.  But  the  whole  argument 
concerning  the  judgment  proves  that  there  will  also  be  a 
resurrection  of  the  wicked,  as  Paul  teaches  in  Acts  24 :  15.  Our 
Lord  and  Saviour  taught  the  same  thiqig.  After  stating  that 
the  Father  had  given  power  to  the  Son  to  execute  judgment, 
he  adds : — 


THE   RESURRECTION   OF   THE   DEAD.  237 

"  Marvel  not  at  this ;  for  the  hour  is  coming,  in  the  which  all  that  are  in 
the  graves  shall  hear  his  voice,  and  shall  come  forth;  they  that  have  done 
good,  unto  the  resurrection  of  life ;  and  they  that  have  done  evil,  unto  the 
resurrection  of  damnation."    John  5  :  28, 29. 

All  mankind  now  return  to  the  dust  of  the  earth,  as  did 
Adam,  because  of  the  perishable  nature  inherited  from  him ; 
and  by  the  second  Adam  all  will  be  brought  from  the  ground, 
for  thus  it  is  written :  "  For  as  in  Adam  all  die,  even  so  in  Christ 
shall  all  be  made  alive."  1  Cor.  15  :  22.  But  it  is  also  shown 
that  all  are  not  of  one  order.  They  that  are  Christ's  are  raised 
at  his  coming.  They  will  have  the  resurrection  unto  life.  When 
the  last  trump  sounds,  this  corruptible  shall  put  on  incor- 
ruption,  and  this  mortal  shall  put  on  immortality;  for  it  is 
sown  in  corruption,  it  is  raised  in  incorruption.  See  1  Cor. 
15  :  42-53.     But  of  the  other  order  it  is  said : — 

"  He  that  soweth  to  his  flesh  shall  of  the  flesh  reap  corruption  ;  but  he 
that  soweth  to  the  Spirit  shall  of  the  Spirit  reap  life  everlasting."     Gal.  6:8. 

In  the  book  of  Revelation  it  is  said  that  the  second  death 
hath  no  power  on  such  as  have  part  in  the  first  resurrection. 
But  when  the  sea  gives  up  its  dead,  and  death  and  hades  deliver 
up  the  dead  which  are  in  them,  all  who  are  not  found  written 
in  the  book  of  life  will  be  cast  into  the  lake  of  fire,  which  is 
the  second  death.  Rev.  20  :  6,  13-15.  From  the  second  death 
there  is  no  resurrection.  Beyond  that,  for  all  who  shall  suffer 
it,  is  only  eternal  gloom.  To  them  "  is  reserved  the  blackness 
of  darkness  forever."     Jude  13. 

Behold,  what  a  contrast  between  the  just  and  the  unjust,  in 
the  judgment,  in  the  resurrection,  and  in  eternity.  Thus  we 
may  see  how  God,  the  Judge  of  all,  regards  the  difference  of 
their  characters.  When  oneisplunged  into  the  abyss,  into  the 
fire  of  everlasting  destruction,  to  the  other  is  given  the  enjoy- 
ment of  an  exceeding  and  eternal  weight  of  glory. 


CIIA.^TE^  jTjr; 


RESTORATION   OF  THK   FIRST   DOMINION. 

Paul  said  that  we  who  believe  are  sealed  with  the  Holy 
Spirit  of  promise,  which  is  the  earnest,  or  assurance,  of  oui 
inheritance  until  the  redemption  of  the  purchased  possession. 
Eph.  1 :  13,  14.  Jesus  has  purchased  our  inheritance,  but  it 
waits  to  be  redeemed — it  is  still  under  the  curse  of  sin.  Yes, 
this  whole  creation  groans  under  its  burden  of  sin  r;nd  woe. 
Rom.  8 :  22,  23.  But  it  will  be  redeemed,  for  the  enemy  shall 
not  triumph  forever,  and  "  the  meek  shall  inherit  the  earth; 
and  shall  delight  themselves  in  the  abundance  of  peace."  Ps. 
37 :  11.  But  that  can  never  be  in  the  present  state  of  the  earth , 
for  in  this  world  they  are  pilgrims  and  strangers,  and  here  they 
shall  suffer  tribulation.     1  Peter  2:11;  John  IG :  33. 

Peter  speaks  of  three  conditions  of  this  world,  and  these  are 
so  different  that  he  calls  them  three  earths,  or  worlds.  2  Peter 
3 :  5-7, 10,  13.  He  sa3^s  that  in  the  last  days  scoffers  shall  say, 
"  Where  is  the  promise  of  his  coming?  for  since  the  fathers  fell 
asleep,  all  things  continue  as  they  were  from  the  beginning  of 
the  creation."  Verses  3,  4.  We  do  not  look  to  creation  to  read 
the  promise  of  his  coming;  this  is  found,  in  plain  terms,  in  the 
sure  word  of  prophecy.  But  they  are  wrong  in  their  statement. 
All  things  do  not  continue  as  they  were  from  tlie  beginning  of 
the  creation.  Inspiration  said  that  the  earth  should  wax  old 
as  a  garment;  and  the  earth  shows  unmistakable  signs  of  age. 

The  earth  was  first  peopled  in  Asia.  After  the  flood,  Asia 
was  again  first  peopled.  There  man  fell ;  there  the  wonders 
of  God  were  displayed  in  his  dealings  with  patriarchs  and 
prophets ;  there  Abraham  was  called,  and  there  he  offered  up 
Isaac;  and  there  the  Son  of  God  offered  up  himself;  and  there 
(238) 


RESTORATION    OF    THE    FIRST   DOMINION.  239 

the  go.spel  was  first  proclaimed,  and  thousands  embraced  it  and 
were  faithful  unto  death.  But  with  another  generation  the 
light  of  the  gospel  began  to  decline  in  that  part  of  the  world, 
and  it  traveled  westward;  and  westward  has  been  its  course 
to  the  present  day ;  and  now  it  has  circled  the  earth.  Its  light 
is  now  shining  on  the  eastern  shore  of  the  Pacific,  where  it  has 
not  flourished  before  the  present  generation.  The  Saviour 
foretold  that  the  gospel  of  the  kingdom,  the  message  of  the 
King  coming  in  his  glory,  should  "  be  preached  in  all  the  world 
for  a  witness  unto  all  nations ;  and  then  shall  the  end  come."  It 
will  not  convert  the  nations,  but  it  will  triumph,  just  as  it  did  in 
the  days  of  Christ  and  his  apostles, — it  will  gather  out  from  all 
nations  a  chosen  company  to  the  glory  of  his  name.  Acts 
15:14;  Kev.  7:9. 

Of  those  who  scoff  at  the  Lord's  coming,  Peter  said  they 
are  willingly  ignorant.  2  Peter  3 : 5.  They  are  ignorant  of 
the  fact  that  all  things  consist  by  the  word  of  God  ;  that,  not 
by  chance,  but  by  that "  word  of  God  the  heavens  were  of  old,  and 
the  earth  standing  out  of  the  water  and  in  the  water ;  whereby 
the  world  that  then  was,  being  overflowed  with  water,  perished." 
Verses  5,  6.  When  the  windows  of  heaven  were  opened,  and 
the  fountains  of  the  great  deep  were  broken  up,  and  the  rag- 
ing waters  rose  above  the  tops  of  the  highest  mountains  (Gene- 
sis 7),  the  whole  face  of  nature  was  changed ;  and  when  Noah 
looked  from  the  ark  upon  the  earth,  it  was  a  scene  of  desola- 
tion, utterly  unlike  anything  he  had  ever  seen  before.  Truly, 
the  world  had  perished. 

And  Peter  proceeds  to  speak  of  the  heavens  and  earth 
which  are  now,  in  distinction  from  those  which  perished,  which 
by  the  same  word  are  kept  in  store,  reserved,  not  to  perish 
again  by  water,  but  reserved  unto  fire,  against  the  day  of  judg- 
ment and  perdition  of  ungodly  men.  2  Peter  3  : 7.  And  the  fire 
will  have  a  still  greater  effect  upon  the  earth  than  the  water 
had  upon  the  earth  that  existed  before  the  flood.  "  The  ele- 
ments shall  melt  with  fervent  heat,  the  earth  also,  and  the 
works  that  are  therein  shall  be  burned  up."     Verse  10. 

And  this  is  the  day  of  perdition  of  ungodly  men.     When 


240  rRO^[    ED  EX    TO    EDEN. 

the  earth  is  melted,  it  will  be  literally  a  sea  of  fire,  and  that 
will  be  the  lake  of  fire  into  which  the  ungodly  are  to  be  cast. 
Rev.  20  :  15.     But  Peter  continues : — 

"Nevertheless  we,  according  to  his  promise,  look  for  new  heavens 
and  a  new  earth,  wherein  dvvelleth  righteousness."    Verse  13. 

That  new  earth  will  be  related  to  the  earth  that  now  is,  as 
this  is  related  to  that  which  was  before  the  flood ;  there  will 
be  the  same  material  under  far  different  conditions.  The 
change  wrought  by  the  flood  left  the  earth  still  bringing  forth 
thorns  and  thistles, — still  under  the  curse.  But  when  the  earth 
is  melted  wdth  fervent  heat,  and  all  the  works  that  are  therein 
are  burned  up,  it  will  come  forth  renovated,  renewed,  with- 
out a  trace  of  sin  or  the  curse  remaining.  Thus  speaks  the 
prophet : — 

"For,  behold,  the  day  cometh,  that  shall  burn  as  an  oven;  a  id  all  the 
proud, yea,  and  all  that  do  wickedly,  shall  be  stubble;  and  the  day  that  com- 
eth shall  burn  them  up,  saith  the  Lord  of  hosts,  that  it  shall  leave  them 
neither  root  nor  branch."    Mai.  4  : 1. 

The  Scriptures  say  that  the  wicked,  as  well  as  the  right- 
eous, shall  be  rewarded  in  the  earth.  Prov.  11 :  31.  But  their 
rewards  are  so  essentially  different  that  it  is  impossible  that 
they  should  be  rewarded  in  the  earth  at  or  during  the  same 
time.     The  psalmist  says  : — 

"But  the  meek  shall  inherit  the  earth ;  and  shall  delight  themselves  in 
the  abundance  of  peace."  "The  Lord  knoweth  the  days  of  the  upright; 
and  their  inheritance  shall  be  forever."  "  The  righteous  shall  inherit  the 
land,  and  dwell  therein  forever."    Ps.  37: 11,  18,  29. 

But  how  different  is  the  fate  of  the  wicked: — 

"For  yet  a  little  while,  and  the  wicked  shall  not  be;  yea,  thou  shalt  dil- 
igently consider  his  place,  and  it  shall  not  be."     Verse  10. 

The  wicked  will  never  behold  the  earth  renewed,  restored 
to  its  original  state  of  purity,  for  in  that  new  earth  dwelleth 
righteousness ;  no  sin  nor  curse  wdll  be  there.  Yet  they  will 
be  recompensed  fully,  entirely,  in  the  earth.  The  Scriptures 
say  that  they  shall  have  their  portion  in  the  lake  of  fire ;  and 
the  day  that  cometh  shall  burn  them  up.  This  present  world 
is  the  place  of  their  choice;  for  this  they  have  rejected  eternal 


RESTORATION    OF    THE   FIRST   DOMINION.  241 

life  and  all  the  joys  of  Paradise.  But  "they  shall  be  destroyed 
forever"  (Ps.  92  :7),  and  thedr  very  place  shall  not  be,  for  the 
old  earth  shall  pass  away  with  them.     As  says  the  prophet : — 

"And  I  saw  a  new  heaven  and  a  new  earth ;  for  the  first  heaven  and 
the  first  earth  were  passed  away."    Rev.  21 : 1. 

The  animals  which  God  created  upon  the  earth,  over 
which  he  gave  man  dominion  in  the  beginning,  will  be  re- 
stored to  their  innocency ;  for  it  is  written: — 

"  The  wolf  also  shall  dwell  with  the  lamb,  and  the  leopard  shall  lie 
down  with  the  kid ;  and  the  calf  and  the  young  lion  and  the  fatling  to- 
gether ;  and  a  little  child  shall  lead  them.  And  the  cow  and  the  bear  shall 
feed ;  their  young  ones  shall  lie  down  together  ;  and  the  lion  shall  eat  straw 
like  the  ox.  And  the  sucking  child  shall  play  on  the  hole  of  the  asp,  and 
the  weaned  child  shall  put  his  hand  on  the  cockatrice's  den.  They  shall 
not  hurt  nor  destroy  in  all  my  holy  mountain ;  for  the  earth  shall  be  full  of 
the  knowledge  of  the  Lord,  as  the  waters  cover  the  sea."    Isa.  11 : 6-9. 

And  again  the  word  of  the  Lord  comes  by  the  same 
prophet: — 

"  The  wolf  and  the  lamb  shall  feed  together,  and  the,  lion  shall  eat  straw 
like  the  bullock ;  and  dust  shall  be  the  serpent's  meat.  They  shall  not 
hurt  nor  destroy  in  all  my  holy  mountain,  saith  the  Lord."    Isa.  65 :  25. 

When  the  earth  was  created  there  was  no  city  upon  it; 
a  city  was  not  then  needed.  But  it  is  very  evident  that  a  city 
was  intended  when  the  earth  should  become  peopled,  and  that 
city  would  have  been  the  capital  of  the  whole  empire.  The 
garden  that  the  Lord  planted  in  Eden,  wherein  was  the  tree  of 
life,  would  have  been  the  center.  To  this  all  the  nations 
would  have  resorted.  This  would  have  been  the  permanent 
home  of  Adam,  the  patriarch  of  the  race.  In  the  compara- 
tively brief  record  of  God's  revelations  to  Abraham,  we  find 
no  mention  of  the  city  in  the  divine  purpose;  yet  we  know 
that  it  was  promised  to  Abraham,  for  the  apostle  says  of  him, 
"For  he  looked  for  a  city  which  hath  foundations,  whose 
builder  and  maker  is  God."  Heb.  11:10.  This  is  spoken  of 
as  a  part  of  his  faith ,  but  if  God  had  not  promised  it,  his  faith 
could  not  have  embraced  it.  And  we  have  seen  that  the  cove- 
nant with  Abraham  is  God's  method  of  accomplishing  his 
original  purpose  in  the  creation. 
16 


"242  FROM    EDEN    TO    EDEN. 

This  city  is  called  a  woman.  There  is  nothing  incongru- 
.ous  in  this.  In  Rev.  17 :  18,  a  certain  power  is  presented,  and 
the  two  terms,  a  woman  and  a  city,  are  applied  to  it.  Note 
.what  St.  Paul  says  of  this  subject  in  the  book  of  Galatians: — 

"  For  this  Agar  is  Mount  Sinai  in  Arabia,  and  answereth  to  Jerusalem 
which  now  is,  and  is  in  bondage  with  her  children.  But  Jerusalem  which 
is  above  is  free,  which  is  the  mother  of  us  all."    Gal.  4  :  25,  26. 

In  this  chapter  the  two  women,  Hagar  and  Sarah,  are 
made  to  represent  the  two  covenants  and  the  two  Jerusalems. 
The  old  Jerusalem,  rejected  of  God  for  her  iniquities,  is  rep- 
resented by  Hagar ;  her  children  are  in  bondage.  Jerusalem 
which  is  above,  but  which  is  to  come  down  upon  the  earth, 
is  free;  she  is  represented  by  Sarah,  whose  son  was  the  child 
of  promise,  the  only  heir.  The  followers  of  Jesus  are  her  chil- 
dren ;  she  is  their  mother.  Paul  says,  "  Now  we,  brethren,  as 
Isaac  was,  are  the  children  of  promise."  Gal.  4 :  28.  We  are 
the  children  of  the  heavenly  city,  the  free  woman. 

It  has  always  been  customary  to  speak  of  any  people  as  the 
children  of  their  certain  land  or  city.  We  find  in  Isaiah  54, 
the  chapter  from  which  Paul  quotes  in  Galatians  4,  that  the 
two  Jerusalems  are  called  wives  and  mothers  : — 

"Slug,  O  barren,  thou  that  didst  not  bear;  break  forth  into  singing,  and 
cry  aloud,  thou  that  didst  not  travail  with  child ;  for  more  are  the  children 
of  the  desolate  than  the  children  of  the  married  wife,  saith  the  Lord," 
Isa.54:l. 

These  words  Paul  applies  to  the  New  Jerusalem.  The  old 
city  was  the  married  wife,  for  God  there  built  his  temple ;  there 
he  set  his  name,  and  he  took  her  children  to  be  his  people. 
But  she  was  put  away  for  their  unfaithfulness.  All  the  true 
children  of  the  promise  are  the  children  of  the  New  Jerusalem, 
which  has  not  yet  been  married.  .And  why  not? — Because 
Jesus  Christ  has  not  yet  received  that  inheritance  and  that 
kingdom  of  which  that  city  is  the  metropolis.  But  when  the 
priesthood  of  our  Saviour  closes,  then  the  Father  shall  give 
unto  him  the  throne  of  his  father  David;  the  nations  are  then 
given  to  him  for  an  inheritance;  his  enemies  will  be  put  under 
his  feet;  the  kingdoms  of  this  world  become  the  kingdoms  of 


RESTORATION   OF   THE   FIRST   DOMINION.  243 

our  Lord  and  his  Christ,  and  he  takes  possession  of  the  city,  the 
capital.  This  is  the  time  of  the  fulfillment  of  that  prophecy 
of  Daniel : — 

"And  in  the  days  of  these  kings  shall  the  God  of  Heaven  set  up  a  king- 
dom, which  shall  never  be  destroyed ;  and  the  kingdom  shall  not  be  left  to 
other  people,  but  it  shall  break  in  pieces  and  consume  all  these  kingdoms, 
and  it  shall  stand  forever."    Dan.  2 :  44. 

The  setting  up  of  the  kingdom  is  the  investing  the  Lord 
Jesus  with  the  authority,  and  bestowing  upon  him  the  capital. 
This  gift  is  made  in  Heaven,  as  is  shown  in  Dan.  7 :  13,  14 : — 

"  I  saw  in  the  night  visions,  and,  behold,  one  like  the  Son  of  man  came 
with  the  clouds  of  heaven,  and  came  to  the  Ancient  of  Days,  and  they 
brought  him  near  before  him.  And  there  was  given  him  dominion,  and 
^lory,  and  a  kingdom,  that  all  people,  nations,  and  languages,  should  serrve 
him ;  his  dominion  is  an  everlasting  dominion,  which  shall  not  pass  away, 
and  his  kingdom  that  which  shall  not  be  destroyed." 

The  Son  of  man  is  brought  before  the  Ancient  of  Days, 

where  the  throne  of  judgment  is  set  (see  verses  9,  10),  to  receive 

the  kingdom.     This  scene  is  located  in  Heaven — not  on  the 

earth.     And  the  words  of  Jesus  show  the  same  thing,  in  the 

following  parable: — 

"  He  said  therefore,  A  certain  nobleman  went  into  a  far  country  to  receive 
for  himself  a  kingdom,  and  to  return.  And  he  called  his  ten  servants,  and 
delivered  them  ten  pounds,  and  said  unto  them.  Occupy  till  I  come.  But 
his  citizens  hated  him,  and  sent  a  message  after  him,  saying.  We  will  not 
have  this  man  to  reign  over  us.  And  it  came  to  pass,  that  when  he  was 
returned,  having  received  the  kingdom,  then  he  commanded  these  servants 
to  be  called  unto  him,  to  whom  he  had  given  the  money,  that  he  might 
know  how  much  every  man  had  gained  by  trading."    Luke  19 :  12-15. 

After  the  account  of  reckoning  with  his  servants,  he 
added : — 

"But  those  mine  enemies,  which  would  not  that  I  should  reign  over 
them,  bring  hither,  and  slay  them  before  me."  'Verse  27. 

Himself  was  the  nobleman  who  was  to  receive  the  kingdom. 

The  far  country  to  which  he  went  to  receive  the  kingdom,  is 

Heaven.     The  kingdom  is  this  earth,  for  here  he  has  given  his 

servants  their  talents  to  improve,  and  here  they  use  them  or 

hide  them.     And  very  decisive  is  the  statement  that  his  citizens 

hated  him.     Here  his  enemies  refuse  to  have  him  rule  over 


244  FROM    EDEN   TO   EDEN. 

them,  and  here  they  will  be  slain.  It  is  impossible  to  consider 
that  the  kingdom  he  receives  is  anything  but  this  earth,  unless 
we  admit  that  the  inhabitants  of  Heaven  hate  him,  and  that 
he  will  destroy  them.  He  does  not  go  to  the  locality  of  the 
kingdom,  but  to  a  far  country,  to  receive  it,  and  returns  to  the 
locality  having  received  the  kingdom.  This  earth,  the  first 
dominion,  which  he  has  purchased  with  his  blood,  is  to  be  his 
everlasting  kingdom.  Though  it  is  conceded  that  forever  and 
everlasting  have  different  significations,  their  duration  being 
determined  by  the  subjects  to  which  they  are  applied,  there 
can  be  no  question  as  to  the  eternal  duration  of  the  kingdom, 
of  Christ  upon  this  earth,  for  thus  the  angel  spoke: — 

"  And  the  Lord  God  shall  give  unto  him  the  throne  of  his  father  David ; 
and  he  shall  rule  over  the  house  of  Jacob  forever;  and  of  his  kingdom  there 
shall  he  no  end."    Luke  1 :  32,  33. 

We  have  noticed  that  Abraham  was  taken  to  Palestine  to 
behold  his  inheritance,  because  that  w^as  the  land  in  which  was 
to  be  located  the  capital.  But  that  capital  is  the  New  Jeru- 
salem, which  Paul  says  is  above;  it  is  in  Heaven.  When  John 
w^as  shown  this  city  he  said  it  was  by  one  of  the  angels  that 
had  the  seven  last  plagues.  Rev.  21 :  9.  By  this  we  know 
that  the  fulfillment  of  this  part  of  the  vision  is  not  before  the 
close  of  the  present  dispensation ;  for  these  angels  do  not  appear 
until  this  dispensation  is  about  to  close. 

It  may  be  well  to  remark  that  the  book  of  Revelation  is 
not  to  be  read  from  the  standpoint  of  John  when  the  vision 
was  given,  but  from  the  standpoints  of  the  progressive  fulfilh 
ment  of  its  several  parts.  John  stood  as  the  representative  of 
the  church  through  all  the  ages.  What  he  saw  in  vision  in 
A.  D.  96,  the  church  must  see  in  fact  through  all  the  centuries, 
even  to  the  restoration  of  the  earth,  and  into  eternity  beyond. 
The  several  lines  of  prophecy,  as  the  letters  to  the  seven 
churches,  the  opening  of  the  seven  seals,  the  sounding  of  the 
seven  trumpets,  and  the  history  of  the  dragon  and  the  two  beasts 
of  chapter  13,  each  covers  the  entire  dispensation.  They  began 
in  the  days  of  John,  but  end  in  the  ushering  in  of  eternity. 

But  the  seven  last  plagues  do  not  cover  the  dispensation. 


RESTORATION   OF   THE   FIRST    DOMINION.  245 

They  are  all  poured  out  in  a  brief  period,  after  the  Third 
Angel's  Message  is  given,  as  we  have  already  seen.  The  seven 
angels  receive  the  vials  or  plagues  just  before  probation  closes, 
as  we  may  judge  from  Rev.  7 : 1-3,  where  the  angels  are  re- 
strained from  opening  the  judgments  of  God  upon  the  earth ; 
and  also  from  Rev.  15  :  7,  8,  where  the  plagues  are  given  to  the 
angel  before  the  temple  is  filled  with  the  glory  of  God,  which 
latter  event  indicates  that  there  will  be  no  priestly  service  dur- 
ing the  pouring  out  of  the  plagues.  Now  John  saw  all  the 
seals  opened  in  his  vision,  but  only  one  of  them  was  really 
opened  in  his  age.  The  church  sees  them  all  opened  in  its 
experience  in  the  whole  dispensation.  John  saw  in  vision  a 
beast  with  two  horns,  which  made  an  image  to  the  first  beast; 
and  in  vision  he  saw  an  angel  give  a  solemn  warning  against 
the  worship  of  the  beast  and  his  image.  But  it  is  reserved  to 
the  church  in  the  last  days  to  see  these  things  in  fact.  John 
said  that  an  angel,  one  of  those  having  the  seven  last  plagues, 
came  to  him  and  talked  with  him.  This  angel  did  not  appear 
to  John  at  his  standpoint  of  a.  d.  96,  for  that  was  not  the  date  of 
this  angel;  but  John  was  carried  down  in  vision  to  the  stand- 
point of  the  church  at  the  close  of  the  dispensation.  It  is  here 
that  the  angel  talked  with  him  in  his  vision.  Losing  sight  of 
this  necessary  order,  some  have  been  led  to  spiritualize  this 
prophecy  which  we  are  now  considering,  as  they  could  not 
locate  it  in  the  time  of  John,  where  they  assumed  that  it 
belonged,  and  give  it  a  literal  or  correct  interpretation.  As  John 
said  that  the  New  Jerusalem  comes  down  from  Heaven,  and 
Paul  said  it  is  above,  we  must  for  a  moment  consider  what  the 
Scriptures  say  on  the  subject  of  its  being  in  Heaven: — 

1.  As  the  capital  is  to  be  in  Palestine,  we  conclude  that 
the  New  Jerusalem  will  be  located  just  where  the  old  city 
stood.  Thus  we  read  of  the  preparation  of  the  land  to  receive 
the  city : — 

"And  his  [Jesus']  feet  shall  stand  in  that  day  upon  the  Mount  of  Olives, 
which  is  before  Jerusalem  on  the  east,  and  the  Mount  of  Olives  shall  cleave 
in  the  midst  thereof  toward  the  east  and  toward  the  west,  and  there  shall  be 
a  very  great  valley;  and  half  of  the  mountain  shall  remove  toward  the 
north,  and  half  of  it  toward  the  south.    And  ye  shall  flee  to  the  valley  of 


246  FROM    EDEN    TO    EDEN. 

the  mountains;  for  the  valley  of  the  mountains  shall  reach  unto  Azal ;  yea, 
ye  shall  flee,  like  as  ye  fled  from  before  the  earthquake  in  the  days  of  Uz- 
ziah  king  of  Judah;  and  the  Lord  my  God  shall  come,  and  all  the  saints 
with  thee."    Zech.  14:4,  5. 

Some  have  greatly  misapprehended  the  teaching  of  this 
prophecy,  supposing  it  to  be  a  record  of  a  consecutive  series  of 
events,  because  it  continues  to  speak  of  what  shall  occur  in  the 
day  of  the  Lord.  But  the  day  of  the  Lord  is  a  period  of  time 
more  than  a  thousand  years  in  length,  beginning  when  the 
priesthood  of  Christ  closes,  before  the  seven  last  plagues  are 
poured  out,  and  continuing  until  the  final  restitution  of  all 
things- — the  redemption  of  the  righteous,  the  destruction  of  the 
wicked,  and  the  renewing  of  the  earth.  The  verses  quoted 
above  are  widely  separated  from  those  which  immediately  pre- 
cede them,  in  time  of  fulfillment.  In  like  manner  we  often 
find  the  two  advents  of  our  Saviour  connected  in  the  prophe- 
cies, but  they  are  far  apart  in  fulfillment.  The  city  of  God 
comes  down  upon  the  earth,  not  at  the  beginning  but  near  the 
end  of  that  great  day.  The  cleaving  of  the  mountain,  and  the 
making  of  a  very  great  valley,  wdll  remove  every  trace  of  the 
old  Jerusalem,  and  thus  a  place  will  be  prepared  for  the  new. 
That  sacred,  honored  spot  will  be  restored  to  the  shape  and 
condition  it  had  when  it  was  first  created — before  the  curse 
had  marred  it,  or  the  fierceness  of  the  flood  had  defaced  it. 
The  prophet  continues : — 

"And  it  shall  be  in  that  day  that  living  waters  shall  go  out  from  Jerusa- 
lem ;  half  of  them  toward  the  eastern  sea,  and  half  of  them  toward  the  west- 
ern sea."    Zech  14:  8,  Revised  Version. 

And  so  in  the  book  of  Revelation.  In  the  description  of 
the  city,  John  says :  "And  he  showed  me  a  pure  river  of  water 
of  life,  clear  as  crystal,  proceeding  out  of  the  throne  of  God 
and  of  the  Lamb."  Rev.  22:1.  There  must  certainly  take 
place  such  a  change  in  the  face  of  that  country  as  that  de- 
scribed by  the  prophet  Zechariah,  for  in  its  present  shape  it 
would  be  impossible  for  rivers  to  flow  in  different  directions,  at 
least  east  and  west  from  Jerusalem.  The  city  will  be  elevated 
upon  a  mountain,  even  upon  Mount  Zion.     That  mountain  is 


RESTORATION   OF   THE   FIRST   DOMINION.  247 

now  in  Heaven,  and  the  holy  city  is  upon  it ;  the  mountain 
upon  which  the  city  is  situated  will  come  down  from  Heaven 
with  it.     Let  us  notice  what  the  Scriptures  say: — 

"But  ye  are  come  unto  Mount  Sion,  and  unto  the  city  of  the  living^ 
God,  the  heavenly  Jerusalem,  and  to  an  innumerable  company  of  angels," 
etc.     Heb.  12:22.'  .: 

In  verses  25,  26,  it  is  said  that,  as  the  voice  of  God  Was 
once  heard  from  Sinai,  by  which  the  earth  was  shaken,  so  it 
will  once  more  be  heard  from  Heaven,  and  that  it  will  shake 
the  heavens  and  the  earth.  To  this  the  prophet  Jeremiah  re-^ 
fers  in  his  description  of  the  terrors  of  that  great  day  when  all 
the  nations  shall  be  overthrown : — 

"  The  Lord  shall  roar  from  on  high,  and  utter  his  voice  from  his  holy 
habitation."    Jer.  25  :  30.  ' 

And  other  prophets  speak  in  like  manner ;  thus  :— 

"And  he  said.  The  Lord  will  roar  from  Zion,  and  utter  his  voice  from 
Jerusalem;  and  the  habitations  of  the  shepherds  shs^^l  mourn,  and  the  top 
of  Carmel  shall  wither."    Amos  1:2. 

And  very  explicit  are  the  following  words : —        • 

"  The  sun  and  the  moon  shall  be  darkened,  and  the  stars  shall  withdraw 
their  shining.  The  Lord  also  shall  roarout  of  Zion,  and  utter  his  voice  from* 
Jerusalem;  and  the  heavens  and  the  earth  shall  shake ;  but  the  Lord  will 
be  the  hope  of  his  people,  and  the  strength  of  the  children  of  Israel."  Joel 
3 :  15,  16. 

Once  shall  the  voice  of  God  be  lieard  from  on  high,  and. 
once  shall  the  heavens  and  the  earth  be  shaken  by  that  voice. 
But  it  will  be  heard  from  Zion,  from  Jerusalem.     There  is  tliet- 
city,  and  there  is  the  Mount  Zion  upon  which  the  city  rests;. 
there  is  the  river  of  the  water  of  life,  and  there  is  the  tree  of. 
life,  which  was  once  planted  on  the  earth,  but  was  taken  away, 
because  of  the  sin  of  Adam,  and  is  to  be  restored  to  its  place 
on  the  earth  by  the  merits  of  the  blood  of  the  second  Adam,     ^ 

Of  the  view  of  the  city  shown  to  him  by  the  angel,  John- 
thus  speaks : — 

"And  there  caine  unto  me  one  of  the  seven  angels  which  had  the  seven 
vials  full  of  the  seven  last  plagues,  and  talked  with  me,  saying.  Come  hither,, 
1  will  show  thee  the  bride,  the  Lamb's  wife.  And  he  carried  m^  away  in 
the  spirit  to  a  great  and  high  mountain,  and  showed  me  that  great  city,  tlift' 


248  FROM    EDEN    TO    EDEN. 

holy  Jerusalem,  descending  out  of  Heaven  from  God,  having  the  glory  of 
God  ;  and  her  light  was  like  unto  a  stone  most  precious,  even  like  a  jasper 
stone,  clear  as  crystal."    Rev.  21 : 9-11 . 

Here  follows  a  description  of  its  most  transcendent  glory. 
Its  walls  are  high,  with  twelve  foundations  of  precious  stones. 
Its  gates  are  of  pearl.  The  glory  of  God  and  the  Lamb  are 
the  light  of  it.     Of  it  John  further  says : — 

"And  I  John  saw  the  holy  city,  New  Jerusalem,  coming  down  from 
God  out  of  Heaven,  prepared  as  a  bride  adorned  for  her  husband."  Rev. 
21:2. 

This  city  comes  down  from  Heaven,  as  its  maker  and 
builder  is  God.  It  was  built  in  Heaven,  but  it  was  intended 
for  the  metropolis  of  the  earth.  And  why  is  this  earth  so  hon- 
ored with  the  city  of  God  and  the  eternal  kingdom  of  Christ? 
Though  small  among  the  works  of  God,  this  earth  has  been 
the  scene  of  wondrous  events.  Next  to  the  war  in  Heaven,  by 
which  Satan  and  his  angels  were  forever  shut  out  of  that  holy 
place,  the  greatest  conflict  that  the  universe  has  known,  or 
will  know,  has  been  on  this  earth.  The  hosts  of  Heaven  shouted 
for  joy  when  this  earth  was  made.  But  here  Satan  triumphed 
over  man ;  here  sin  set  its  blight  upon  the  works  of  God ;  here 
Christ,  the  Son  of  God,  by  whom  he  made  the  worlds,  suffered 
and  died  for  man's  sake  ;  here  he  triumphed  over  death  ;  and 
here  he  will  bruise  the  head  of  Satan,  and  bring  him  to  an  ig- 
nominious end.  Rev.  20 : 7-10 ;  Heb.  2  :  14.  And  it  is  fitting 
that  when  the  conflict  is  over,  the  curse  removed,  the  first  do- 
minion restored,  the  inheritance  of  Abrahan  and  his  children 
redeemed,  here  the  Son  of  God  should  erect  his  throne,  and 
reign  to  endless  ages  among  the  happy  millions  whom  he  pur- 
chased with  his  blood. 

Two  expressions  in  regard  to  this  city  we  notice :  1.  John 
says  the  city  was  prepared  as  a  bride  adorned  for  her  husband. 
Rev.  21:2.  2.  He  says  that  the  angel  who  called  him, 
promised  to  show  him  the  bride,  the  Lamb's  wife ;  and  then 
he  showed  him  the  city,  a  description  of  which  he  proceeded  to 
give.  This  is  much  more  than  an  intimation  that  the  city  is  the 
bride.    We  have  already  seen  that  the  New  Jerusalem  is  called 


RESTORATION    OF   THE    FIRST   DOMINION'.  249 

the  mother  of  all  the  faithful  children  of  Abraham,  and  that 
it  is  represented  by  Sarah,  the  wife  of  Abraham,  the  mother  of 
the  only  heir.  So  it  is  not  new  in  the  book  of  Revelation  that 
a  city  should  be  called  a  woman,  or  a  bride,  a  wife.  And  it  is 
no  more  strange  that  a  city  should  be  called  a  bride,  than  that 
she  should  be  called  a  mother.  Yet  we  all  know  that  the  New 
Jerusalem  is  called  our  mother.  And  herein  we  find  the  solu- 
tion of  another  Scripture  truth  which  has  been  regarded  as  a 
mystery.  Jesus,  the  Son  of  David,  is  referred  to  in  the  proph- 
ecy of  Isaiah,  as  follows  : — 

"For  unto  us  a  child  is  born,  unto  us  a  son  is  given;  and  the  govern- 
ment shall  be  upon  his  shoulder ;  and  his  name  shall  be  called  Wonderful, 
Counselor,  the  Mighty  God,  the  Everlasting  Father,  the  Prince  of  Peace. 
Of  the  increase  of  his  government  and  peace  there  shall  be  no  end,  upon  the 
throne  of  David,  and  upon  his  kingdom,  to  order  it,  and  to  establish  it  with 
judgment  and  with  justice,  from  henceforth  even  forever."    Isa.  9  : 6,  7. 

The  position  that  he  is  to  occupy — the  government  that 
he  is  to  hold — sufficiently  identify  the  person  here  referred  to 
as  the  Son  of  God,  the  Messiah.  The  wonder  has  been  how 
he  who  is  the  Prince  of  Peace  can  be  called  "  the  everlasting 
Father."  It  cannot  represent  him  in  any  relation  to  "  the 
Trinity,"  as  some  have  supposed,  for  the  Father  is  uniformly 
considered  "the  first  person,"  while  the  Prince  of  Peace,  he 
who  appeared  as  the  Son  of  David,  and  Heir  to  his  throne,  is  as 
uniformly  held  to  be  the  second  person.  If  it  should  be 
claimed  that  he  is  both  Father  and  Son  in  the  Trinity,  then  it 
is  evident  there  could  be  no  Trinity,  as  he  would  be  but  one 
person  with  two  names.  It  appears  evident  that  this  prophecy 
has  no  reference  to  any  such  doctrine,  but  refers  to  him  as  a 
Father  in  a  different  sense. 

Now  as  the  New  Jerusalem  is  called  the  bride,  our  mother, 
and  as  Jesus  is  the  bridegroom,  he  must  by  right  be  called  our 
Father.  Thus  the  bridegroom  and  bride  are  the  father  and 
mother  of  all  the  children  of  the  heavenly  city.  This  is  both 
plain  and  reasonable. 

But  these  children  are  all  faithful  ones,  who  are  constituted 
the  seed  of  Abraham  by  faith  in  Christ,  and  who  are  born 


250  FROM    EDEN    TO    EDEN. 

anew  to  the  kingdom  of  God.  The  unfaithful — they  who 
have  rejected  Christ,  whether  among  the  Jews  or  Gentiles — 
have  no  lot  nor  part  in  that  matter.  They  are  looking  also  to 
Jerusalem  for  the  fulfillment  of  the  promises  of  God,  but  it  is 
to  the  old  Jerusalem,  the  "  Jerusalem  which  now  is,  and  is  in 
bondage  with  her  children."  Gal.  4  :  25.  The  New  Jerusalem 
is  not  the  mother  of  these  bond  children,  and  Jesus,  the  bride- 
groom, is  not  their  Father.  They  will  have  no  part  in  his 
work  of  restitution. 

But  of  his  Father,  Jesus  says,  "  My  Father,  which  gave 
them  me^  is  greater  than  I,"  and,  "  My  Father  is  greater  than 
all."  John  10 :  29  ;  14 :  28.  He  is  over  all,  the  universal 
Father;  he  is  even  "the  God  and  Father  of  our  Lord  Jesus 
Christ."     2Cor.  11:31,  etc. 

But  Jesus  Christ  himself,  the  royal  bridegroom  to  the  New 
Jerusalem,  is  the  everlasting  Father  of  all  the  redeemed,  and 
of  no  others. 

When  the  kingdom  is  given  to  Christ,  he  takes  possession 
of  his  capital,  in  Heaven,  and  this  is  called  in  a  figure  the  mar- 
riage. The  saints  are  the  guests  who  are  called  to  the  marriage 
supper  of  the  Lamb.  Rev.  19  :  6-9.  And  we  have  seen  that  he 
takes  possession  of  the  kingdom  in  Heaven,  before  his  return  to 
the  earth,  and  he  commends  the  faithful  who  shall  be  watch- 
ing when  the  Lord  returns  from  the  wedding.  Glorious  bless- 
ing that  is  promised !  He  will  take  them  to  the  mansions  pre- 
pared, and  make  them  sit  down  to  the  marriage  supper,  and 
he  will  come  forth  and  serve  them.  His  own  hand  shall  pluck 
of  the  fruit  of  the  tree  of  life,  and  give  them  to  eat,  and  bring 
them  water  from  the  river  of  life.  What  a  feast  that  will  be 
to  those  who  have  suffered  in  poverty  in  this  world  for  his 
name's  sake !     See  Luke  12 :  31-37, 

John  said  that  he  saw  in  the  midst  of  the  street  of  the  city, 
and  on  either  side  of  the  river,  the  tree  of  life,  which  bare 
twelve  manner  of  fruits,  and  yielded  her  fruit  every  month. 
Rev.  22  : 2.  A  monthly  yield  of  twelve  manner  of  bruits, 
would  give  an  endless  variety  of  fruit,  and  yet  all  from  the 
wonderful  tree  of  life.  "And  the  leaves  of  the  tree  were  for  the 
service  of  the  nations."    (See  the  Greek.) 


RESTORATION   OP   THE   FIRST   DOMINION.  251 

The  question  has  often  been  asked  if  the  redeemed  'saints 
will  require  access  to  the  tree  of  life.  Why  not?  The  tree  of 
life  was  planted  in  Eden,  and  Adam  and  his  posterity  would 
always  have  had  access  to  it  if  sin  had  not  caused  its  removal. 
That  the  tree  of  life  will  be  one  of  the  blessed  privileges  and 
blessings  of  the  redeemed,  is  decisively  proved  by  the  promise 
of  the  Saviour  in  his  letter  to  the  church  of  Ephesus.  Rev.  2: 
1-7.  Every  individual  of  this  church  is  now  in  the  grave, 
waiting  to  have  part  in  the  '*  better  resurrection,"  when  this 
mortal  shall  put  on  immortality.     Jesus  says  of  them: — 

"  To  him  that  overcometh  will  I  give  to  eat  of  the  tree  of  life,  which  is 
in  the  midst  of  the  Paradise  of  God."     Rev.  2  :  7. 

Jesus  has  promised  that  we  shall  partake  of  the  tree  of  life 
after  our  redemption,  which  is  sufficient  evidence  that  it  will 
be  a  privilege,  a  blessing,  to  saints  redeemed.  It  has  been  sug- 
gested that  the  immortal  saints  can  have  no  need  of  the  tree  of 
life.  But  such  a  supposition  is  altogether  useless.  Of  the 
nature  and  condition  of  the  immortalized  children  of  Adam's 
race,  we  know  absolutely  nothing.  But  of  some  things  we  are 
informed  in  the  Scriptures,  which  have  a  bearing  on  this  sub- 
ject. The  apostle  speaks  thus  of  the  triumph  of  Jesus  over 
death,  in  his  resurrection: — 

"  Knowing  that  Chirst  being  raised  from  the  dead  dieth  no  more :  death 
hath  no  more  dominion  over  him."     Rom.  6  :  9. 

But  Jesus  ate  and  drank  with  his  disciples  after  his  resur- 
rection,— after  death  had  no  more  dominion  over  him.  And 
he  also  said  to  his  disciples  at  the  last  supper: — 

"  But  I  say  unto  you,  I  will  not  drink  henceforth  of  this  fruit  of  the 
vine,  until  that  day  when  I  drink  it  new  with  you  in  my  Father's  kingdom." 
Matt.  26 :  29. 

And  yet  again  he  said : —  '  ' 

"  And  I  appoint  unto  you  a  kingdom,  as  my  Father  hath  appointed  unto 
me;  that  ye  may  eat  and  drink  at  my  table  in  my  kingdom,  and  sit  on 
thrones  judging  the  twelve  tribes  of  Israel."    Luke  22  :  29,  30. 

These  promises  of  the  Saviour,  that  they  should  eat  and 
drink  in  his  kingdom,  are  in  exact  conformity  with  his  own 
example  of  eating  and  drinking  after  his  resurrection.     While 


252  FROM    EDEN   TO    EDEN. 

some  feel  inclined  to  explain  away  these  facts,  to  make  the 
statements  harmonize  with  their  preconceived  ideas  of  the 
state  and  nature  of  the  redeemed,  we  choose  to  acknowledge 
our  ignorance  in  matters  so  high,  and  to  bring  ideas  and 
theories  into  harmony  with  the  express  declarations  of  the 
Scriptures. 

While  the  leaves  and  fruit  of  the  tree  of  life  will  be  for  the 
use  and  service  of  the  nations,  we  learn  in  the  verses  preceding 
that  "  the  nations  of  them  that  are  saved  "  shall  inhabit  the 
new  earth,  and  shall  walk  in  the  light  of  the  holy  city.  Rev. 
21 :  23,  24.  None  but  the  blessed  and  holy  will  ever  see  the 
earth  in  its  beauty,  in  its  renewed  state ;  will  ever  walk  in  the 
light  of  the  glory  of  the  city  of  God.  It  was  through  sin  that 
Adam  lost  the  privilege  of  the  garden,  lost  access  to  the  tree 
of  life,  lost  the  earth  in  its  blessed,  happy  state;  and  this 
should  be  sufficient  assurance  to  us  that  sinners  will  never  be 
admitted  to  the  enjoyment  of  those  glories.  They  who  are  the 
children  of  Abraham  through  faith,  who  have  washed  their 
robes  in  the  blood  of  the  Lamb,  who  keep  the  commandments 
of  God  and  the  faith  of  Jesus,  will  have  right  to  the  tree  of  life, 
and  enter  in  through  the  gates  into  the  city.  And  terrible  will 
be  their  disappointment  who  indulge  a  hope  to  partake  of  these 
privileges  and  glories  without  those  qualifications. 

Of  the  glory  and  joy  reserved  for  those  that  love  him,  we 
can  have  but  very  faint  conceptions.  Having  always  been 
associated  with  sin  and  sinful  surroundings,  with  sickness,  pain, 
and  death,  we  cannot  imagine  what  it  will  be  to  be  forever 
set  free  from  all  such  things.  But  the  great  change  will  be 
made : — 

"  For,  behold,  I  create  new  heavens  and  a  new  earth ;  and  the  former 
shall  not  be  remembered,  nor  come  into  mind."    Isa.  65 :  17. 

This  means  that  it  shall  not  be  remembered  as  an  object 
of  desire.  Many  beautiful  things  are  enjoyed  in  this  earth, 
but  when  Jerusalem  is  created  a  rejoicing,  and  her  people  a  joy, 
and  the  voice  of  weeping  is  no  m.ore  heard  in  the  land,  there 
will  not  be  one  thought  of  desire  for  the  former  state.  Here 
the  saints  find  their  everlasting  rest,  and  shall  delight  themselves 
in  the  abundance  of  peace. 


RESTORATION   OF   THE    FIRST  DOMINION.  253 

"  The  wilderness  and  the  solitary  place  shall  be  glad  for  them ;  and  the 
desert  shall  rejoice,  and  blossom  as  the  rose.  It  shall  blossom  abundantly, 
and  rejoice  even  with  joy  and  singing.  .  .  .  Then  the  eyes  of  the  blind 
shall  be  opened,  and  the  ears  of  the  deaf  shall  be  unstopped.  Then  shall 
the  lame  man  leap  as  an  hart,  and  the  tongue  of  the  dumb  sing ;  for  in  the 
wilderness  shall  waters  break  out,  and  streams  in  the  desert."    Isa.  35 : 1-6. 

And  again  the  same  prophet  says: — 

"  Therefore  the  redeemed  of  the  Lord  shall  return,  and  come  with  sing- 
ing unto  Zion;  and  everlasting  joy  shall  be  upon  their  head;  they  shall 
obtain  gladness  and  joy;  and  sorrow  and  mourning  shall  flee  away."  Isa. 
51:11. 

And  to  the  prophet  John  the  angel  spoke  thus : — 

"And  God  shall  wipe  away  all  tears  from  their  eyes ;  and  there  shall  be 
no  more  death,  neither  sorrow,  nor  crying,  neither  shall  there  be  any  more 
pain;  for  the  former  things  are  passed  away.  And  he  that  sat  upon  the 
throne  said.  Behold,  I  make  all  things  new."    Rev.  21 :  4,  5. 

Eden  is  then  fully  restored.  Here  the  river  of  the  water  of 
life  flows  out  from  the  Mount  Zion.  Here  Adam  regains  the 
tree  of  life,  planted  beside  the  river  which  parts  into  separate 
heads  as  in  the  beginning.  Here  again  is  paradise,  the  garden 
which  the  Lord  himself  planted  seven  thousand  years  before. 
Here  Abraham  inherits  the  earth  according  to  the  promise ;  here 
is  the  city  for  which  he  looked,  every  inhabitant  of  which  re- 
gards him  as  a  father.  Here  Moses  will  enter  into  that  goodly 
land  which  he  saw  with  the  eye  of  a  prophet.  Here  David  will 
behold  his  throne  established,  nevermore  to  be  overturned, 
but  to  endure  as  the  sun,  even  as  the  days  of  Heaven.  Here 
the  prophets  meet  with  the  apostles,  and  together  walk  the 
streets  of  the  city  upon  whose  gates  are  inscribed  the  names  of 
the  twelve  tribes  of  the  children  of  Israel,  the  foundations  of 
whose  walls  are  named  after  the  twelve  apostles  of  the  Lamb. 
Here  are  the  martyrs,  rejoicing  that  it  was  their  privilege  to 
suffer  unto  death  that  they  might  inherit  such  a  far  more  exceed- 
ing and  eternal  weight  of  glory.  Here  is  the  chosen  company 
of  those  who  were  redeemed  from  the  earth  at  the  coming  of 
their  Lord,  who  overcame  the  beast  and  his  image  and  the  mark 
of  his  name  by  strict  adherence  to  the  commandments  of  God 
and  the  faith  of  Jesus,  in  the  perilous  days  when  all  the  world 


254  FROM    EDEN   TO    EDEN. 

was  overcome  with  the  prevailing  iniquity.  Coming  up  to  the 
city  to  worship  is  tlie  innumerable  host  who  inherit  the  land 
from  the  river  unto  the  end  of  the  earth.  And  here  is  He  who 
once  trod  the  hills  round  about  Jerusalem,  with  weary  feet  and 
pitying  heart,  seeking  the  lost  sheep  of  the  house  of  Israel. 
Here  He  was  slain  to  redeem  this  worshiping  host  with  His 
precious  blood.  Unto  Him  every  eye  is  turned;  to  Him  every 
knee  bows;  to  Him  ever}^  tongue  shouts  praise,  for  to  Him  they 
owe  their  life,  and  all  this  joy,  this  heavenly  beauty,  this  glory. 

"  And  every  creature  which  is  in  heaven,  and  on  the  earth,  and  under 
the  earth,  and  such  as  are  in  the  sea,  and  all  that  are  in  them,  heard  I  saying, 
Blessing,  and  honor,  and  glory,  and  power,  be  unto  him  that  sitteth  upon 
the  throne,  and  unto  the  Lamb  forever  and  ever."    Rev.  5  :  13. 

Thus  ends  the  conflict  of  ages.  The  reign  of  sin  and  death 
is  forever  past.  And  it  is  sad  to  think  that  the  finally  I'mpeni- 
tent  will  never  behold  the  earth  in  its  beauty,  in  its  redeemed, 
glorified  state.  They  choose  "  this  present  world  "  as  their  por- 
tion, and  their  portion  is  to  perish  with  it,  dying  as  they  have 
lived,  ignorant  of  the  boundlessness  of  the  joy  that  God  has  pre- 
pared for  those  who  love  him.  But  to  the  righteous  an  eternity 
of  bliss  is  given,  where  they  may  contemplate  the  wisdom  of 
God,  and  ever  learn  more  of  his  goodness  to  his  creatures. 


INDEX  OF  SCRIPTURES  QUOTED. 


GENESIS. 
Text.  Page. 

1:1 216,    15 

1 :  26 15,  16,  67,    86 

1 :28 86 

2:3 46,  208 

2:7 108 


2  :  16,  17 , 
3:1-6,17 

3:13 

3:15 


.18,  26, 27,  31, 


3:17-19 

3:22-24 

4 : 7,  10-12 

5:5 

6:5 

7 


7:1 

7:1-6 

7:11 

7:16 

7:24 

8:4 

9:21-25 

12:1-3 

12:7 

13:13 

13:14-17 

15:6 

15:7,10 

15:13-16 

17:6 

17:11 

17:14 

20:4-9 

21:12 

24:7 

26:1-5 

26:2-5 

26:3-5 

28:3,4,13-15... 
31 :  19,  30,  32,  39. 

35:2,3 

35:11 

35:11-12 

39:7-9 

44:4-9 

48:34 


.21. 


231 

17 

33 

68 

65 

231 

172 

44 

231 

39 

239 

39 

223 

126 

178 

129 

126 

44 

21 

31 

39 

22 

34 

22 

47 

67 

25 

25 

44 

232 

23 

205 

23 

38 

24 

44 

44 

67 

24 

44 

44 

24 


EXODUS. 

7  :  10-12 167 

16:4 45 

16:22,23 45 

16:28 45 

17 :  8-14 68 

19 : 5-8 48 

19:6 67 

20  : 8-11 209 

20:10 46,  209 

20 :  U. 45 


Text.  Paqb. 

24:1-8 60 

24:6-8 54 

25:  8 183,    51 

'25:10-22 51 

25:21,22 183 

28 :  30 184 

29 :  42,  43 51 

30:1-8 62 

31:13 219 

31:13-17 209 

31 :  15 46 

31:17 218 

LEVITICUS. 

16:1-4 63 

16  :  2 52 

16:11-14 52 

16:15,  16 52,  184 

16 :18, 19 184 

16:19 52 

16 :20-31 184 

16:29 52 

17:1-6 58 

17:11 184 

18:3,21-25 45 

23  :  27,  28 52 

23:27 ^ ....  184 

23  :27-32 53 

NUMBERS. 

3 :  10 184 

DEUTERONOMY. 

4:12, 13 41,    48 

5 : 3 47 

10:16  25 

18:10, 11 „ 170 

18 :  12 170 

18:15 29 

25:17-19 68 

30 : 6 26 

1  SAMUEL. 

2:30 65 

8 :  19,  20 67 

15:1-3,13-23...: 207 

15:22 36 

1  KINGS. 

8:9 51 

2  KINGS. 

1:7 69 

17:24-41 56 

20:16-18 70 

25 : 4-10 70 


(267) 


258 


INDEX   OF   SCRIPTURES   QUOTED. 


1  CHRONICLES. 

Text.  Page. 

16 :  15-18 40 

17 :  11,  12 27 

17 :  11-14 68 

2  CHEONICLES. 

36:5-8 89 

36:14-20 70 

EZRA. 

1:1-4 59 

2:36-39 61 

2 :  70 61 

3:1 % 61 

6: 14 92,  190 

6 :  16,  17 61 

7 :  13 60 

7 :  11-26 190 

8: 35 61 

NEHEMIAH. 
7:73 61 

ESTHER. 

1:1 60 

9:17 60 

JOB. 

14:13-15 233 

19:25-27 283 

38 : 4-7 32 

PSALMS. 

2:7-9 95 

14 : 3 49 

16:9,  10 233 

17 :  15 233 

19:1 15,217,  218 

19:7 206 

37:10 240 

37:11 30,  238 

37:11, 18,29 240 

40:8 206 

49:15 . 233 

89:3,4,29,36 69 

92:7 241 

110:1 95,  103 

111  :4 218 

115:16 16,    67 

119 :  45 14 

136 :  15 178 

148:1-3 256 

150:6 256 

PROVERBS. 
11:31 , 240 

ECCLESIASTES. 

7:29 15 

9:5 170 

12:13,14 41 

ISAlAH. 

9:6,  7 249 

8:19,  20 169 

11 : 6-9 241 

13:19-22 99 

23:3,  8 130 

25:9 223 


Text.  Paob. 

26 :  19 234 

27:12,13 62 

29:13 26 

29:13,14 197 

35:1-6 253 

37:5-7 70 

42:21   206 

45:18 15,    67 

51:11 :  r53 

54 : 1 242 

58:13 46,  209 

61:1,2 :  179 

61:21 179 

65:17 252 

65:25 241 

66:1,  2 204 

JEREMIAH. 

4:4 26 

10  :  11,  12 216 

18:7-10 65 

25:30 247 

29 :  10-14 60 

31:15-17 106,  234 

31 :  31 54 

31:  31-34 41,    63 

51:28-31,37,  57,58 100 

EZEKIEL. 

4:1-6 127 

9:4-6 215 

13:4-6 215 

12:23 127 

12:27 127 

20:19,20,12 219 

21:25-J7 70 

28:1-10 130 

28:12-19 130 

37  :  li-14 234 

37  :  12-14 63 

43 :  20-22 184 


DANIEL. 


1:1-7.. 
1 : 3,  4. 

2 

2:9 

2:24... 
2:28... 


70 

94,  110, 102,  183 

72 

84  / 

71 


2:28,30 73 

2 :  30 74 

2 :  31-35 73 

2:34  114 

2 :  34,  44 95 

2:36 74 

2:37,  38 74,    86 

2:39 75,    80 

2:40 81,  182 

2:41 83 

2:42,  43 84 

2:34..., 114 

2:44 85,  87,99,  243 

2:44,45 75 

2:47 97 

4 126 

4:16,23,25,  32 125 

5 75 

5:18, 19 86 

5:25 ., 77 

5:30,31 79,89,    90 

7 81,  91,  94, 147,  163, 164,  165,  183 

7:2,3 215 

7:4 110 

7:5 Ill 


INDEX    OF    SCRIPTURES    QUOTED. 


259 


Text.  Paqb 

7:6 92, 112,  113 

7  : 1-7 131 

7:7 112,113,  182 

7:8 114 

7:9,10 243 

7:13,14 43 

7  :  13,  ]4,  27 88 

7:17,18 110 

7:21,22 97,  128 

7:24 113 

7  :  25 124, 126, 147,  222 

8 81,  191 

8:2 80 

8:3,4,20 Ill 

8  :  r>-9 112 

8:8,9  182 

8:10-12 183 

8:14 150,183,189,  190 

8:16 189 

8:20-22 182 

8:22 90,  112 

8:24 114 

8:27 190 

9 127, 189,  190 

9:24 191 

9:24,  25 „  190 

9 :  24-27 „ 55 

9:27 191 

12:2 234 

HOSEA. 

13: 14 234 

JOEL. 

2:1 224 

8:15,  16 247 

AMOS. 

1:2 247 

MICAH. 

4:8 70 

.  ZECHARIAH. 

14:4,5 246 

14:8,  R.  V 246 

MALACHI. 

4:1 240 

MATTHEW. 

1:21 32,  36, 172,  207 

2:16-18 234 

3:1,2 101 

3:9 66,  65, 107 

5:1-9 207 

5:3 101 

5:5 30,32 

6 :  10 101 

7:21 46,206 

7:21-23 36 

9 :  12 50 

10 : 1-8 167 

10:7 101 

13:28 16 

13:38,  39 108 

13:39-43 177 

16  :27 236 

19:16,  17 207 

21:3:^-43 107 

21 :43 66 

22:9 12 

22:21 197 

23:37 107 

21 :3 225 


Text.  Pagb. 

24:4-8 225 

24:9-14 225 

1.^  :14 102 

24.21,  22 225 

24:23,  24 225 

24 :24 167, 171 

24:26,27 225 

24:29 226 

24:30,  31 62, 177 

24:32,  33 230 

24 :42 187 

25:31-34 107 

25:31-41 106 

25:34 102 

25:41 171 

26:29 251    ^ 

MAEK. 

1:14, 15 101, 191 

2:27 208 

13:24 /...  226 

LUKE. 

1:32,33 27,105, 128,  244 

2:1 81 

4:16-21 179 

10:17-20 167 

12:31-37 250 

14:14 235 

19:12-15 243 

19:27 243 

19:38^0 108 

21:29,  30 230 

22:20 54 

22:29.  30 251 

JOHK 

1:1-3 15 

3:16 172 

4:20 66 

4:21 57 

4:21,23..„ 57 

4:22 41 

5:28,  29 237 

6:40 173 

7:22 49 

8:33-39 46 

8:38-44 J, 65 

8:39-44 108 

8:44 17 

8:56 20,  232 

10:27,28 172 

10:28 32 

10:29 250 

11:23,  24 235 

14:28 250 

15:5 87 

16:22 80 

16:33 238 

17:17 86 

18:36 197 

ACTS. 

2:25-32 233 

2:30 , 41 

2:38 1 43 

3:26 54 

7:5 29 

7:38 41,57 

13:46 54 

15:14  239 

17:23,  24 217 

17 :31 178,  206 


17 


260 


INDEX   OF   SCRIPTURES  QUOTED. 


Text.  Page. 

19:26 219 

23:6 235 

24  :  15 236 

24  :25 179 

26:6 19 

ROMANS. 

1:3 41 

1  :18-28 18 

1:19,  20 217 

1  :  21-23 217 

1 :23 172 

1 :28 217 

1:28,  21 35 

2 : 7 36, 172 

2:14,  15 42 

2 :17-23 42,  46,  206 

2:25 38 

2:28,29 26,108 

3 45 

3:1,  2 57 

8 : 2 41 

3:3-19 41 

3 : 9-19 40 

3:12,  19 49 

3 :  20 50,  207 

3:24-28 36 

3 :31 206 

4:11 13,  26,  216 

4 :  11, 12 37 

4 :12 13 

4:13 30 

5:1-3 205 

5:12 173 

5:13 39,44 

5:20 50 

6:9 251 

6 :  23 172 

7:7,  13 207 

7:13 50 

8  :  9 27 

8: 15 28 

8: 17 28 

10 :  17 15 

10 :  21 54 

11 :23 108 

14  : 9 106 

8:22,  23 238 

8:38,  39 106 

9:4 41 

9:4,  5 57 

9:5 41 

1  CORINTHIANS. 

4:5 182 

6  : 1-3 182 

15  :  22 173,  237 

15:23-28 103 

15:26 :.106,  234 

15 :27 104 

15:42-53 237 

15:42-54 180 

15:50 „ 106 

15 :  51,  52 236 

15 :51-54 62,  172 

15:&4 236 

2  CORINTHIANS. 

6:2 179 

11  :14,  15 171 

11  :31 250 

GALATIANS. 

2  :17 207 

2 :  18 58 


Text.  Pagb. 

3: 8,  9 20 

3:9,  29 13 

3:13,  14 39,  46 

3: 16,  17 50 

3: 16 27 

3: 17 41 

3:24 50 

3:26-29 55,    64 

3:28 27 

3:29 28,    30 

4:25 250 

4:25,  26 242 

4: 28 242 

5:6 37 

6:8 172,  237 

6: 16 218 

EPHESIANS. 

1:13 26 

1:13,  14 31,  238 

2:11-19 65, 108 

2 :  11-22 59 

2:13,  16 28 

3:6 65 

4:30 27 

PHILIPPIANS. 

2 :12 36 

3:5,  7 108 

COLOSSIANS. 

1:13-17 15 

3:4 172,236 

1  THESSALONIANS. 

1 :3 37 

4:13-17 231 

4 :13-18 224,  226 

4  :14-17 107 

4 :  15-17 176 

4:16,  17 62,  235 

5:1-3 203 

5:1-4 224 

5:4 187,230 

2  THESSALONIANS. 

1 :11 87 

1 :6-10 95 

2 : 1 62 

2 : 1-9 124 

2:3 222 

2:9,  10 16g 

2  TIMOTHY. 

1 :10 172 

3:1-5 225 

3:1-9 168 

3:12 81 

4:1-8 223 

TITUS. 

2:13 236 

2:14 48 

HEBREWS. 

1:1,  2 15 

2:14 248 

4:1,  2 25 

6:11-19 20 

8 : 1 102 


INDEX    OF   SCRIPTURES   QUOTED. 


261 


Text.  Page. 

8 : 1,  2 53,    95 

8:1-5 185 

8:2 69 

8:5 54 

8:6-12 63 

8:8,  9 64 

9:7 52 

9 :  15 185,  206 

9:17 54 

9:18,  19 54 

9:23,  24 54,  185,  186 

9:26 36,  207 

9:28 -..,223,  224 

10:12,  13 103 

10:25 224 

11:2 15 

11 :6 37 

11:8 21 

11 :8-13 233 

11:  9 29 

11:10 241 

11 :17 30 

11 :17-19 232 

11 :35 13,  2:« 

11:39,40 231 

12:2 102 

12:  22 247 

12:25,  26 247 

JAMES. 

2 : 5 106 

2:17,20,26 206 

2 :  20 37 

2:22 „    86 

1  PETER. 

1 :22 36 

2:5-9 48 

2:9 49 

2:11 30,  238 

5:4 236 

2  PETER. 

1:19 100 

2:4 171 

2:6-8 39 

3:5 2:^9 

3  : 5-7, 10,  13 238 

3:7 239 

3:10 2:W 

3:13 240 

1  JOHN. 

2:16 217 

3 :4 37,  207 

3:8 32 

6:3 46 

5:10 34 

5:10, 11 173 

6:17 87 

JUDE. 

6 171 

9 130 

13 237 

REVELATION. 

2:1-7 251 

8:9. - 108 


Text.  Page. 

3 :  21 102, 128 

4 : 1-5 186 

6:13 254,256 

6  :  12-17 214 

6: 15-17 95 

7  : 1-3 214,  215,  246 

7:9 : 239 

11 :  15-19 186 

11 :16-18 95 

11 :18 186 

12 129, 147 

12:6 126 

12:9 130 

12: 14 126 

12: 17 131 

13 203, 205,  223 

13:1,  2 131 

J3.2 ,  132 

13  :  l-ib"V.V.\V.V.V.\".\V.\"\7.".V.V. j'48,"l56",  163 

13:2,3 162 

13  :3 147,  157 

13  : 8 162 

13  :  10 147 

13  11 164 

13 :  11-17 148,  212 

13 :  11-18 179 

13 :  12 165 

13:13,14 166,  170,  225 

13:14 157,  165,  173 

13:15 175 

13:16,  17 175 

14 181,  223 

14:1-5 176 

14  : 6, 7..177, 178, 179, 180, 186, 188,  191 ,  192 

14 :8 189,  202 

14 : 9 177 

14 : 9-11 ;.^ 176 

14:9-12 205,  213,  214 

14  :  14 177 

15:7,  8 245 

16 226 

16:13,  14 225 

16:14 171 

16:14,  15 215 

16  :  15 167, 171,  203 

17 : 1-6 202 

17 :  15 131,  164 

17 :  18 242 

18 188 

19  : 6-9 250 

19 :  10 131 

20  :2 17,  130 

20  :  2-6 182 

20:4-6 180 

20:7-10 248 

20:6, 13-15 237 

20:15  240 

21 : 1 241 

21  : 1-5 S3 

21 :  2 248 

21 :4,  5 253 

21 :9 244 

21 :9-ll 248 

21:23,  24 252 

21 :  '24 67 

22:1 246 

22:2 250 

22:11, 12 104, 181 

22:12 236 

22 :  14 207 

22  :20 284 


INDEX    OF   AUTHORS    QUOTED. 


Anonymous,  135,  136, 193, 194,  195,  212,  221,  227,  228. 

Appia,  C,  199. 

Barnes,  Dr.  Albert,  79,  82,  94. 

Becker,  91. 

Beyschlag,  211. 

Bibllolheca  Sacra,  210. 

Bower,  116,  117, 118,  119,  121,  134, 138,  140,  146,  152. 

Catholic  Times,  The,  161. 

Chambers'  Cvclopedia,  197, 198. 

Chautre,  M.,  200. 

Cormenin,  148. 

Croly,  142, 154, 155. 

D'Aubigne,  Merle,  201. 

Eck,221. 

Faueher,  E.,  200. 

Gasparin,  Count,  200,  201. 

Gaussen,  Prof.  L.,  83, 115. 

Gibbon,  82,  91,  116,  119,  122, 123,  142, 144,146. 

Gieseler,  139,  143, 14(),  211. 

Henrv,  Matthew,  228.  • 

Holtzman,  220. 

Josephus,61,82, 125. 

Justinian,  141. 

Kuhn,  Dr.  Felix,  199. 

Lives  of  the  Popes,  159. 

London  Telegraphy  211. 

Lowth,  Bishop,  84. 

Luther,  Martin,  83. 

Lvman,  112. 

Machiavelli,96, 118. 

Maurice.  Emperor,  198. 

INIcClintock  &  Strong,  140, 159. 

Melanchthon,  210. 

Montague,  Lord  Robert,  194. 

New  American  Encyclopedia,  160. 

Newton,  Sir  Isaac,  1*48. 

Olmstead,  Prof.,  229. 

Robinson,  220. 

Rollin,  78, 112. 

Scheffmacher,  P.  J.  J.,  Catechism  of,  211. 

Sozomon,  136. 

Stanley,  136. 

Stapfer,  Edward,  199. 

fSword  and  Trowel,  195. 

Thoughts  on  tiie  Revelation,  149, 165. 

Vinet,  Alexander,  197. 

Von  Ranke,  156, 158, 159. 

Ward,  Rev.  Henry  Dana,  229. 

AVeber,  Dr.  Geo.,82, 160. 

Webster,  Noah,  LL.D.,  227.  cyw 

(263) 


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